5.Zen is Eternal Life - Shasta Abbey

Zen is Eternal Life

Zen
is Eternal Life
by
RÜSHI P.T.N.H. JIYU-KENNETT
Formerly published as
Selling Water by the River
SHASTA ABBEY PRESS,
MOUNT SHASTA, CALIFORNIA 96067

Third Edition—1987
Fourth Edition—1999
© 1999 Shasta Abbey.
All rights reserved.
No part of this book may be reproduced in any form except
for brief excerpts for purposes of review without written
permission from Shasta Abbey, 3724 Summit Drive,
Mt. Shasta, CA 96067-9102; (530) 926-4208.
Originally published in 1972 as Selling Water by the River.
Second edition published in 1976 as Zen is Eternal Life.
Front cover: The author meditating in the Meditation Hall at
Dai Hon Zan Sájiji. Back cover: The author sweeping
leaves in the grounds of Dai Hon Zan Sájiji.
Frontispiece: The author after her Dharma Transmission ceremony.
She received Dharma Transmission from the Very Reverend Kohá
Keidá Chisan Zenji, Chief Abbot of Dai Hon Zan Sájiji
and Archbishop of Sátá Zen of the Kantá Plains.
Printed in the United States of America.
ISBN 0-930066-20-0
Library of Congress Catalog Card Number: 99-072819
The TransIndic font used to print this work is available from Linguist’s Software, Inc.,
PO Box 580, Edmonds, WA 98020–0580 USA tel (425) 775–1130

To my master, the Very Reverend Kohá Keidá Chisan Zenji,
late Chief Abbot of Sájiji and Archbishop of the Kantá Plains.

CONTENTS.
Preface to the First Edition
Preface to the Third Edition
Preface to the Fourth Edition
xi
xvi
xvii
Book One. The Stem of the Lotus.
Chapter 1 History of the Buddha According
to Zen Belief 3
Chapter 2 Basic Original Doctrines Essential to Zen 8
Chapter 3 Growth of Zen from Basic
Hinayana Doctrine 14
Chapter 4 The Necessity of Zazen or
Meditation Practice 23
Chapter 5 The Necessity of Understanding
the Heart of Avalokitesvara 36
Chapter 6 Activity in the Heart of Samantabhadra 46
Chapter 7 The Heart of Manjusri 54
Chapter 8 What are Káans? 66
Chapter 9 Apostolic Succession 73
Book Two. The Teachings of Dágen Zenji.
Introduction to the Translations 91
Shushági (What is Truly Meant
by Training and Enlightenment) 94

viii
Contents
Eihei-shingi (Dágen’s Monastic Rules) 104
Taitaikohá (How Junior Priests Must Behave
in the Presence of Senior Priests) 104
Shuryá-shingi (Trainees’ Hall Rules) 108
Fushuku-hampá (Meal-Time Regulations) 113
Bendáhá (How to Train in Buddhism) 131
Tenzo-kyákun (Instructions to the Chief Cook) 145
Gakudá-yájinshâ (Important Aspects of Zazen) 162
Shábágenzá (The Treasury-Eye of the True Teaching) 179
Bendáwa (Lecture on Training) 179
Sháji (Life and Death) 196
Uji (The Theory of Time) 198
Genjá-káan (The Problem of Everyday Life) 205
Kyájukaimon (Giving and Receiving
the Teaching of the Precepts) 211
Book Three. The Teachings of Keizan Zenji.
Introduction to the Translations 217
Denkároku (Transmission of the Light) 224
Chapter 1 Shakyamuni Buddha 224
Chapter 2 The First Ancestor, Saint Makakashyo 227
Chapter 3 The Second Ancestor, Saint Ananda 231
Chapter 4 The Third Ancestor, Saint Shánawashyu 237
Chapter 5 The Fourth Ancestor, Saint Ubakikuta 240
Chapter 6 The Fifth Ancestor, Saint Daitaka 245
Chapter 7 The Sixth Ancestor, Saint Mishaka 248
Chapter 8 The Seventh Ancestor,
Saint Bashumitsu 253
Chapter 9 The Eighth Ancestor,
Saint Butsudanandai 256
Chapter 10 The Ninth Ancestor, Saint Fudamitta 260

Contents
ix
Chapter 11 The Tenth Ancestor, Saint Barishiba 264
Chapter 12 The Eleventh Ancestor,
Saint Funayashya 267
Chapter 13 The Twelfth Ancestor,
Saint Anabotei Memyá 269
Chapter 14 The Thirteenth Ancestor,
Saint Kabimora 273
Chapter 15 The Fourteenth Ancestor,
Saint Nagyaarajyuna 277
Chapter 16 The Fifteenth Ancestor,
Saint Kanadaiba 282
Chapter 17 The Sixteenth Ancestor,
Saint Ragorata 285
Chapter 18 The Seventeenth Ancestor,
Saint Ságyanandai 290
Sankon-zazen-setsu (The Three Types of Personalities
Resulting from Training) 297
Annotations 299
Glossary 301
Index 341
About the Author 349
About the Order of Buddhist Contemplatives 351
About the Monasteries of the Order 353

PREFACE TO THE FIRST EDITION.
In 1186 military government, under Yoritomo Minamoto,
was established in Japan and, with it, came one of the greatest
changes ever experienced in the history of that country. Up until
that time the seemingly pleasure-loving aristocracy in Kyoto
had written their poems, painted pictures and sung, apparently
forgetting that the peasantry existed; degeneracy appeared to
be in the air. The Buddhist hierarchies had enjoyed political
support in return for mysterious and beautiful ceremonies
which were seemingly more or less devoid of genuine spirituality.
Then, with the fall of the aristocracy, the temples and
monasteries found themselves on their own, a prospect very
few seemed to be able to adapt to.
Amidst all the turmoil a new spiritual force began to arise.
In the year 1191, Eisai Zenji, a Japanese Buddhist priest,
returned from China and established the Rinzai school of
Zen: he had spent four years studying under Master Eshá. The
new and vital school of Buddhism that he brought with him
was like a beacon of light shining in the religious darkness of
mediaeval Japan.
The káan system of the Rinzai school was itself a fairly
new development in the history of Zen. It was mainly through
the eloquent master Daie Sáká, in the early part of the twelfth
xi

xii
Preface to the First Edition
century, that it had become widely used in China. The káan
exercise, with its shouting, kicking, crying and beating, culminating
in the sudden understanding of kenshá, attracted the
young samurai of Japan who seemed to have quickly absorbed
its methods into their own discipline.
Shortly before Eisai’s death, a young trainee, named
Dágen, began studying under the aged master. Upon the death
of his teacher, Dágen, who was not satisfied even with the
Rinzai teachings, found it necessary to travel to China in order
to further his studies. There he found the “serene reflection”
type of meditation practiced by the Sátá school of Zen and it
is with these teachings, which he brought back to Japan, that
this book is concerned.
Sátá Zen followed mainly the Indian tradition and was
the religion of the ordinary person, man or woman. In his writings,
after his return, Dágen proclaimed that there was no difference
between the meditations of a man and a woman, a rich
person and a poor one, everyone being able to find peace and
freedom if he truly sought it. It is because of its apparently simple
approach, the very opposite, to me, of the approach of
Rinzai, that I have chosen Sátá for myself.
Under his Chinese master, Nyojá, Dágen learned that Sátá
masters were not bound by any one system of teaching: they
preferred to use kaleidoscopic teaching methods and to allow
the káan to develop naturally in the daily life of the trainee, as
his spiritual understanding ripened, rather than force his growth
through the unnatural tension created by a fixed system of
káans. It was in 1227 that Dágen returned to Japan to teach the
“new” Sátá system; so called despite the fact that Sátá is the
oldest of the three Zen schools.
During his lifetime, Dágen realised that the time for
spreading Sátá Zen in Japan had not yet come so he spent most
of his life organising small communities. It is for this reason,

Preface to the First Edition
xiii
and this reason only, that Sátá Zen had to wait several generations
before it was to enjoy widespread acceptance in Japan
under the aegis of Keizan Zenji. Anesaki tells us, in his History
of Japanese Religions, that the times were ripe for a new and
vital religion, Rinzai seemingly having, by then, degenerated
into a means of artistic religious expression rather than being
a source of real spiritual help for the masses who were in dire
need of it.
Until the time of Keizan, Dágen’s Zen seemingly had clung
to its Chinese heritage thus alienating itself from the common
people of Japan. Keizan brought the old ideas of Buddhism into
line with the new spirit of the times—and in so doing exemplified
one of Dágen’s greatest teachings—by his insistence that
Zen could survive only if it came alive for the time in which
its adherents were living. To this end he, like Dágen, taught the
most advanced forms of hygiene and living habits then extant,
blending them with the culture of the Japanese people and the
ancient spirit of Zen so that every act of daily life became an
act of religious understanding. Through this simple process Sátá
Zen spread throughout the country until today it is the second
largest school of Buddhism in Japan, its teachings keeping ever
in step with the times and yet retaining their original spirit.
I studied at the London Buddhist Vihara and was a lecturer
at the London Buddhist Society. It was while studying
Buddhist history that I discovered that all the seemingly known
great Zen masters appeared before the Sátá and Rinzai lines
separated, although there were many good masters later in both
lines. I spent time in Chinese temples of the Rinzai school in
Malacca, Singapore and Hong Kong but felt that its teachings
did not go far enough; it therefore seemed only natural that I
should devote my fullest energies to pursuing the Sátá way;
after all, this had been my original intention. This I did for seven

xiv
Preface to the First Edition
years and seven months in Japan with a three-month return visit
to Malaysia during this time.
There is a Japanese saying that, whilst Rinzai is for the
generals, Sátá is for the farmers. It would appear that, whereas
Rinzai Zen is much better known for its religious arts than for
its genuine spiritual help for the ORDINARY man and woman,
Sátá Zen teaches the way for every living person, whether they
be student, factory worker or executive, to find peace and freedom
in everyday life. The farmer in his fields can apply Sátá
Zen to his daily life just as much as can the queen of England
or the president of the United States; all find complete peace
of spirit without the stress or strain they would experience
should they try to reach the same state through the Rinzai káan
method.
Bearing these facts in mind, Sátá Zen is ideal for the
present-day religious revival in America. Both Dágen and
Keizan were far in advance of their own day and age and, in
some ways, are still in advance of ours; what they wrote and
taught is as applicable now as it was when they wrote it.
Although the old forms of many of the ceremonies are still
kept and performed intact, their meaning and spirit are abreast
of the times in which we live and this vitalises them in a way
no other religion, at present extant, seems to me to be able to
equal.
At a time when the young are seeking a religion that means
something to them personally, rather than one that requires rigid
adherence to doctrine and old rules, Dágen’s insistence upon
finding freedom, perfection and peace of spirit within oneself,
amidst the struggle of everyday life and within the structure
and times in which one lives, is as relevant as it was when he
lived and it is my certain knowledge of this that has led me to
place the following work before the public.

Preface to the First Edition
xv
I beg the reader’s pardon for the inadequacy of this book;
whatever merit it has must be given to the Buddha, Dharma
and Sangha; may you be peaceful and happy.
Ráshi P.T.N.H. Jiyu-Kennett
Abbess of Shasta Abbey, California,
and former Foreign Guestmaster,
Sáji Temple, Yokohama, Japan.
October, 1971.

PREFACE TO THE THIRD EDITION.
After seventeen years in America, much of what has been
said in various places in this book, concerning Japanese temples
and Japanese ways, is no longer relevant for we have found
complementary equivalents that preserve the spirit of the
teachings of Dágen and Keizan whilst not being bound by their
ethnic traditions. This has led us to revert to the original translation
of the Denkároku in this edition as well as to the original
form and title of the book itself; however, for the sake of
continuity, we are retaining the preface to the first edition,
slightly altered, so as to make the transition from East to West
easier. I believe it was Kohá Zenji’s fond hope that, when Zen
came to America, it would come as a pure bride, uncluttered
by attachment to its former ethnic connections. After seventeen
years, we now know that this is possible, but we did not
wish to remove anything whatsoever from the actual writings
of Dágen and Keizan concerning Japan and the Orient so these
references have remained although we now use American
equivalents when teaching. This edition contains a revised glossary
and index.
June, 1987.
Ráshi P.T.N.H. Jiyu-Kennett
xvi

PREFACE TO THE FOURTH EDITION.
Reverend Master Jiyu-Kennett passed away on November
6, 1996. We, her disciples, are honored to be able to bring out
this fourth edition of her first book, in the spirit of continuing
to make the offering of teaching which epitomized her life right
to the end.
We have naturally wished to make as few changes as possible
in this edition, so that first time readers will be able to see
her words directly and get a true sense of both the flavor and
substance of her teaching. To this end, there are only three
changes of any significance between the third edition and this
one. First, the cover has been redesigned so as to make the book
more accessible. Second, the sections about the author and
about the Order she founded have been revised to reflect events
that have occurred since the third edition.
The third change has been to reorganize the chapters of
Book Two so that they are grouped under the names of the volumes
of Dágen Zenji’s work in which the originals are to be
found. This has been done to facilitate finding other translations
of the same works, as Rev. Master Jiyu-Kennett regarded
the translations she worked upon as complementary to other
translations. One of these moves, however, may surprise readers
of previous editions of this book, and that is the move of
the translation of the Kyájukaimon from the section on the
xvii

xviii
Preface to the Fourth Edition
teachings of Keizan Zenji to the section on the teachings of
Dágen Zenji. This change has an interesting story behind it.
When Rev. Master Jiyu was in Japan, this text was customarily
referred to as “Keizan’s Kyájukaimon,” so she naturally assumed
that Keizan Zenji was its author. A few months before
her death, our translator, Rev. Hubert Nearman, reported to me
a most odd thing: in his research for another project, he had
needed to refer to the original text of the Kyájukaimon and
could not find it among the collected works of Keizan but did
find it in the works of Dágen. Intrigued by this, Rev. Master
Jiyu asked that Rev. Hubert research the matter further. Unfortunately
she passed away before that research was completed,
but this is what he found.
There are two versions of the text: one in Chinese, one
in Japanese. The latter is not strictly speaking a translation of
the former, but rather a reworking of the order of the characters
and the addition of certain modifiers so as to make the
text comprehensible to readers of Japanese. This Japanese text
bears an inscription indicating that it was done by Keizan
Zenji, and further noting that the text itself was not original
to Dágen but was rather Dágen’s written version of a much
older, orally transmitted, work. Since scholars have not located
any Chinese source for the commentaries to the precepts
that form part of the Kyájukaimon, it is likely that these are,
indeed, original writings of Dágen.
So, what Rev. Master Jiyu knew as “Keizan’s Kyájukaimon”
was probably the Japanese version of the text. In one
sense it does not really have an “author,” belonging to oral tradition,
but we felt that Rev. Master Jiyu would probably have
wanted to follow the tradition of giving primary credit for the
text to Dágen, since he was the first to write it down and is the
probable author of the commentary: hence the change we have
made in its placement in this edition.

Preface to the Fourth Edition
xix
We offer this edition to you in the hope that it may be as
useful and inspiring to you as it has been to us.
September, 1998.
Rev. Daizui MacPhillamy
for the Order of Buddhist Contemplatives.

BOOK ONE.
THE STEM
OF THE LOTUS.
All men know suffering which is as the mud in which the lotus
takes its root: all men know the lotus blossom which gazes at
the heavens. Few men indeed know how to nourish the root of
True Religion within themselves in the mud of ignorance that
surrounds them and fewer still know how to make that root flourish
and grow the long stem needed in the dark water before the
flower can bloom in the clear light of day. In this introduction
I am attempting to show how to grow the long stem of the lotus,
from the root to the blossom, for the stem of the lotus and Zen
training are identical.

CHAPTER 1.
THE HISTORY OF THE BUDDHA
ACCORDING TO ZEN BELIEF.
On the full-moon day of May, in 623 B.C., Prince Siddhartha
Gautama, afterwards Shakyamuni Buddha, was born
in Lumbini Garden, in Kapilavastu, on the borders of Nepal,
His family being of the aristocratic Sakya clan or caste. His father
was King Suddhodana and His mother Queen Maha
Maya: seven days after His birth His mother died and His aunt,
Maha Prajapati, His mother’s younger sister, who was also
married to King Suddhodana, became His foster mother. Asita,
who was an intimate friend of the king, visited the palace to
see the Child but, when the Baby was brought to him, the Child
placed His feet in the ascetic Asita’s matted hair. Asita, foreseeing
by this action the Child’s future greatness, rose from
his seat and saluted Him with gasshá as did also the king. After
this, Asita first smiled and then wept for he knew that
Gautama was the Buddha that was to come and that he, owing
to his own prior death and rebirth in a formless realm, could
not be alive to benefit from the Buddha’s superior wisdom.
On the fifth day the Child was named Siddhartha
Gautama, which means “wish-fulfilled,” and many learned
Brahmins were invited to the palace for the naming ceremony.
Among them were eight distinguished men, seven of
whom, on examining the Child’s characteristics, raised two
fingers thus giving a double interpretation that He would be
3

4 The Stem of the Lotus
either a universal monarch or a Buddha: the youngest and most
learned, however, Kondanna, raised only one finger, thus
firmly declaring that He would definitely retire from the world
and become a Buddha.
During the ploughing festival the future Buddha had an
unprecedented mental experience which served as the key to
His enlightenment. This festival was arranged to encourage agriculture
and both nobles and commoners, in gala dress, participated.
The Child was left on a screened and canopied
couch, beneath a rose-apple tree, to be watched by His nurses
however, at the climax of the festival, the nurses stole away to
watch and the Child, sitting cross-legged and concentrating on
the inhalation and exhalation of His breathing, gained onepointedness
of mind which is the first ecstasy. The Prince was
so absorbed in meditation when the nurses returned that, struck
with awe, they told the king who came and saluted his son for
the second time.
After an excellent education and being specially trained
in the art of warfare, Gautama married His beautiful cousin,
Yashodhara, both of them being sixteen years of age. Thereafter
He led a luxurious life, unaware of the life of tribulation
led by most people outside the palace. He had three palaces so
as to be able to enjoy His life to the full; each was for a different
season, hot, cold or rainy. Renunciation of luxury and pleasure
was not yet within His mind.
However, His contemplative nature and boundless compassion
did not allow Him to enjoy royal pleasures as others
did. He knew no woe but He had a deep desire to witness the
way of life of humanity in general even amidst His own comfort
and prosperity.
One day He went outside the palace and saw the darker
side of the life of men. First He saw a decrepit old man, then a
diseased person, later a corpse and, finally, a dignified hermit.

History of the Buddha According to Zen Belief 5
The first three of these sights showed Him the inexorable nature
of life and the universal sickness of humanity; the fourth
showed Him the means of overcoming this and the way to attaining
calm and peace. Thereafter, realising the uselessness
of sensual pleasures and the value of renunciation, He decided
to leave the world. It was after this decision that He heard
of the birth of His son and, regarding the child as an impediment
rather than a blessing, named him Rahula.
He now realised that the time was ripe for His departure
and, after ordering Channa to saddle Kanthaka, His horse, He
stood on the threshold of the princess’s chamber and cast a dispassionate
glance at His wife and child. His compassion dominated
Him however even at the moment of His parting so that
He stole away at midnight, attended only by Channa, to become
a penniless wanderer at the age of twenty-nine.
After travelling for a long way He rested on the far bank
of the river Neranjara and there shaved His head, giving His
garments and ornaments to Channa to take back to the palace.
He now adopted the simple yellow garb of an ascetic and led
a life of voluntary poverty as a homeless beggar.
He commenced His search for calm and peace by studying
with Arada Kalama, an ascetic of repute who, after his
pupil’s developing the seventh Arupa Dhyana, or the Realm
of Nothingness, regarded Him as his equal. The future Buddha
was not satisfied, however, with mere mental concentration
so He went to Udraka Ramaputra with whom He developed
the final mental stage of the Realm of Neither Perception
nor Non-Perception. Since, in those days, the ancient sages
could proceed no further than this in mental development, the
teacher invited Him to take full charge of all his disciples.
Finding that there seemed to be no-one competent to
teach Him, since all were enmeshed in ignorance, Gautama
gave up looking for external help from teachers since He

6 The Stem of the Lotus
realised that Truth and peace are to be found within oneself
and not gained from another. Thereafter He wandered in the
district of Magadha arriving eventually at Uruvela. Hearing
of His renunciation, Kondanna, who had foretold His destiny
at His birth, and four sons of the other sages who had been
present at the same time, Bhaddiya, Vappa, Mahanama and
Assaji, also renounced the world and joined Him. Asceticism
was practiced very severely in those days in India and Gautama
practiced all forms of austerity to such an extent that His
delicate body was reduced almost to a skeleton but the greater
His torments the further His goal receded, their only result
being exhaustion.
Then came Mara suggesting to His mind that He live a
life of merit which would involve Him in sacrifices and celibacy,
but the future Buddha discarded these things since sensedesires,
aversion, hunger, thirst, craving, sloth, torpor, fear,
doubt, distractions, obstinacy, profit, praise, honour, falsefame,
the extolling of oneself and contempt of others He knew
to be the weapons of Mara. Resolving that it would be better
to die in the battle against such things rather than to live vanquished,
He dismissed these possibilities and made firm His
determination to reach Buddhahood.
It was after this decision that He abandoned selfmortification
as futile and adopted the middle path for He now
realised that the way to enlightenment was the one of simply
sitting which He had discovered when He was a child and He
therefore took food. This so disgusted the five ascetics who
were with Him that they deserted Him on the spot saying He
had become indulgent. After a substantial meal, offered by
Sujata, He resolved just to sit.
Seated under the famous pipal tree, at Buddha Gaya, with
His mind tranquil and purified, He developed the supernormal
knowledge of the true way to the destruction of the

History of the Buddha According to Zen Belief 7
passions and, comprehending things as they truly are, realised
His original enlightenment exclaiming, “I was, am and will
be enlightened simultaneously with the universe.” He was
thirty-five.
He was born human and He lived and died as a man; however,
although He was human and neither deified nor immortal,
He became an extraordinary man. He must not be thought
of as an incarnation of Vishnu nor of any other god and His
personal salvation cannot save others. “You yourselves must
make the exertion; the Buddhas are only teachers,” was one of
His sayings and, “Remember thou must go alone; the Buddhas
do but point the way,” is another famous quotation. Instead of
placing an unseen, almighty god over man, and making him
subservient to such a belief, Shakyamuni Buddha raised the
worth of mankind. Selfless service and the equality of all men
and women are the corner-stones of His teaching.

CHAPTER 2.
BASIC ORIGINAL DOCTRINES
ESSENTIAL TO ZEN.
Anatta (No-soul or individual self).
Apart from mind and matter which constitute this socalled
being, which we know as man, there is no immortal
soul, or eternal ego, with which we are either gifted or have
obtained in a mysterious way from a mysterious being or
force. The Buddhist doctrine of rebirth should be distinguished
from the theory of re-incarnation, or that of transmigration,
for Buddhism denies the existence of an unchanging
or eternal soul. The forms of man or animal are merely the
temporary manifestations of the life force that is common
to all. “Being” is only a concept used for conventional purposes.
Birth is simply the coming-into-being of a psychophysical
existence. Just as a physical state is conditioned by
a preceding state as its cause, even so the coming-into-being
of this psycho-physical life is conditioned by causes anterior
to its birth. As one life-process is possible without a permanent
thing passing from one thought-moment to another, so
a series of life-processes is possible without anything to
transmigrate from one life to another. This body dies; there
is no less life-force; nothing transmigrates from one body to
another. The future being there will be conditioned by the
present life force here. A new being is neither absolutely the
8

Basic Original Doctrines Essential to Zen 9
same as its predecessor (since the composition is not identical)
nor entirely different, being the same stream of life-force
which, like electric current, can be tapped when a new bulb
is plugged in, so as to give light, but which is unseen, when
the bulb breaks, until a new one is again plugged in. Just as
with the electricity there is no lack of current when a bulb
breaks, merely the necessity for a new bulb, so with rebirth
there is a continuity of a life force which manifests itself in
birth and seems invisible in death; just that and nothing more.
Karma.
Action or deed, either good or bad. The law of moral causation;
action and reaction in the ethical realm; it includes both
past and present actions. It is not fate; not predestination imposed
by some mysterious power to which we must helplessly
submit. It is one’s own doing which reacts on one’s own egocentric
self so it is possible for us to direct the course of our
karma. Karma is action, and vipaka is its reaction: thus, cause
and effect. Karma, being a law in itself, needs no lawgiver;
it operates in its own field without the intervention of an external,
independent ruling agency. Inherent in it is the potentiality
of producing its due effect: the effect already blooms
in its cause. Karma, good or bad, is caused by not knowing
things as they truly are, and ignorance and craving are the
chief causes. “No doer is there who does the deed, nor is there
one who feels the fruit;” this can be understood clearly after
deep and true meditation thereon. Our will, or ego, is itself
the doer of karma, and feeling is itself the reaper of the karmic
fruit; apart from these mental states, there is none to sow and
none to reap. Karma is not “stored” somewhere either in the
consciousness or in the body; being dependent on mind and

10 The Stem of the Lotus
matter, it manifests itself at the opportune moment and is an
individual force which is transmitted from one existence to
another. Not everything is due to karma, otherwise a person
would always be bad if it was his karma to be bad. Seasonal
phenomena, the order of germs and seeds, the theory of cells
and genes, the order of act and result, natural phenomena such
as gravitation and other similar laws of nature, the order of
mind and the psychic law such as the processes of consciousness
and arising and perishing of consciousness are all laws
in themselves. Karma, which is the third of these five universal
laws, helps, with the other four, to account for diversity
in the world. Karma gives hope, self-reliance, consolation and
moral courage to a Buddhist; it teaches individual responsibility
and explains the problem of suffering, the mystery of
so-called fate and predestination in other religions and, above
all, the reason for the inequality of mankind.
Rebirth.
Past karma conditions the present birth, and present
karma, in combination with past karma, conditions the future
birth. As stated earlier, rebirth must be distinguished from reincarnation
or transmigration since an unchanging or eternal
soul is non-existent; since there is no individual “I” to think,
there is nothing to be reborn.
The Four Noble Truths.
Shakyamuni Buddha saw old age, disease, death (i.e. three
aspects of suffering) and the priestly life when He went outside
the palace. Thereafter suffering became His all-absorbing

Basic Original Doctrines Essential to Zen 11
problem and He entered the priesthood in order to work on it.
He discovered the answer to His problem in the Four Noble
Truths and, inadvertently, enlightenment. The first of these
Truths was that of the existence of suffering. Birth, decay,
death, sorrow, lamentation, pain, grief, despair, not to get
what one wants and existence itself as the world knows
existence, are suffering; all these things are karmically
acquired. The Three Characteristics, anicca (transiency),
dukkha (suffering), anatta (no separate self), can be understood
by experience but cannot be adequately explained in
words; the three warnings, sickness, old age and death, must
come to all and the beginning of the wheel of existence is
inconceivable. The second Truth is that of the origin of suffering,
which is craving, and this can be three-fold; it can be
sensual, spiritual or material. Whereas the first is clear the
other two need some explanation. Spiritual craving is the desire
to be reborn in some state better than the one we now
occupy, such as in a heaven; material is the outcome of the
delusive notion of a more or less real ego which is annihilated
at death and which stands in no causal relation with the
time before and after death; this craving arises as a result of
the senses and consciousness. The doctrine of Dependent
Origination may be regarded as a detailed explanation of the
second Truth. The third Truth is the extinction of suffering;
thus Nirvana is possible in this life for it is the control of
greed, hate and delusion. It is the constant cleansing of oneself,
even after one has realised one’s innate enlightenment
and, before it, the dropping of all one’s desires, ideas and
notions which we ourselves have filled our minds with and
thus created waves on the sea thereof which prevent us from
seeing the moon or reflection, of our true essence clearly.
When we have utterly discarded all this rubbish, we realise

12 The Stem of the Lotus
the realm where there is neither the solid nor the fluid, heat,
motion, this world or any other world, sun or moon. In this
state there is neither arising nor passing away, no standing
still, no being born or dying, no foothold, development or
basis; this is the end of suffering. There is an unborn, unoriginated,
uncreated, unformed; if there were not, the realisation
of our true nature would not be possible; we must
never cease from meditation and, indeed, Shakyamuni Buddha
never ceased from it either for, should we do so, then
we will begin to again fill the pond of the mind with our own
ideas and notions, likes and dislikes and, in so doing, hide
once more the moon, or reflection, of our true essence. It is
for this reason that no true trainee ever says that he has understood
Buddhism; nor does he say he does not understand
it; just he goes on training himself eternally, always becoming
Buddha every moment of his life which turns, therefore,
into every minute enlightenment or every minute Zen. He is
neither conscious of it nor is he unconscious of it. He just
trains in Buddhism, for the sake of Buddhism, just as Shakyamuni
Buddha carried His begging bowl and wore His robe
every day of His life after His understanding as well as doing
His meditation. The fourth Truth is the Eightfold Path which
leads to the maintaining of the cessation of suffering. Since
most people indulge in one of two extremes, either sensual
pleasure or self-mortification, suffering, for them, exists. Buddha
avoided both extremes and found, instead, the Middle
Path which leads to true peace of mind and which is called
Nirvana. Since this Path is explained more fully in the “Kyájukaimon”
later on, I will simply give the names of the socalled
steps here. They are:– right understanding, right thought,
right speech, right action, right livelihood, right effort, right
mindfulness and right concentration.

Basic Original Doctrines Essential to Zen 13
Anicca.
Impermanence, change; all things change, all life grows
old, decays, being ever changing. This doctrine includes the
total separation of all moments one from another and leads
ultimately to the void of the Scripture of Great Wisdom and
Dágen’s “Uji.”
There are many other doctrines and beliefs in early Buddhism
which arose either directly out of original Hindu teaching
or some other source but the above, which are what
Shakyamuni Buddha taught, are all that are necessary for the
study of Zen. Some of these other teachings can help to clarify
some of the difficulties that may seem to appear in the foregoing
doctrines. If the reader has difficulties in clarifying the
foregoing he should visit or telephone one of the Abbeys or
Priories of our Order.

CHAPTER 3.
THE GROWTH OF ZEN FROM
BASIC HINAYANA DOCTRINE.
Zen has been called a Transmission outside the Scriptures
and this is true but this does not mean that the Scriptures are
to be ignored, especially by the very beginner who knows
nothing of Buddhism for, in order to understand Zen, I believe
one must possess a thorough knowledge of the basic
teachings given in the previous chapter as well as be aware
at least of a brief history of Shakyamuni Buddha and the way
in which His teachings grew and were expanded into what is
now called Mahayana Zen. Therefore I am now presuming that
the reader has thoroughly examined the previous chapters and,
upon this knowledge, we can now build our study of how I understand
Zen thought to have grown.
Remember that although some Zen scholars DID attempt
to explain and defend their position with rational, philosophic
argument, they were not looking at Truth with a philosophical
eye; theirs was the heart of faith. Put more plainly, if you try
to understand Zen from a rational, argumentative point of view,
no argument is ever going to be good enough: alternatively, if
you try to understand Zen intuitively, using the heart of faith
instead of the argumentative mind, no explanation of what I
am about to say will be necessary.
It follows from this, then, that Zen is an intuitive
RELIGION and not a philosophy or way of life.
14

The Growth of Zen from Basic Hinayana Doctrine 15
Although in this chapter I shall be dealing largely with
philosophical and religious arguments these are not the object
of Zen. Metaphysics are just so many dead words; to the
Zen trainee the only thing that matters is putting the teachings
of the Buddha into practice and training himself in the
same way as He did. Therefore, after this one chapter, I shall
abandon metaphysics and philosophy and go into the realm
of practical application.
How, then, did Hinayana Buddhism, with the simple
beliefs explained in the previous chapter and its emphasis on
the necessity of the trainee renouncing the world for the seeming
purpose of pursuing wholeheartedly the path of the Arhat,
that is, someone who has thrown away home, family, comforts
and ordinary life so as to be free of the chains of birth
and death that bind him to Samsara, this world of patience,
and so gained the complete peace of Nirvana, irrespective of
whether anyone else, if anybody, could follow him, turn into
Mahayana Buddhism, with its seeming emphasis on the
trainee not entering into Nirvana before he could take every
blade of grass with him? The Hinayana idea of the Arhat was,
of course, that the aspirant had done everything possible for
others that could be done; he had given them a glowing example
which they would be able to follow, if not in this life, at
least in another; his was the spirit of the pioneer who leads
the way. How, then, did this change take place? This is a very
difficult question to answer. Doubtless national temperaments
had something to do with it but the viewpoint of the Hinayanist
concerning Shakyamuni Buddha and that of the Mahayanist
concerning Him give us the main clues. The Hinayanist sees
a Man Who utterly cleansed Himself from all attachments and
became the pioneer of those who free themselves from the
suffering which we undergo in our transitory existence; it was
natural for Him to take the reward of Nirvana when He had

16 The Stem of the Lotus
completed this cleansing process. The Mahayanist, however,
does not see so much the pioneer as the Prince who gave up
all luxuries for the purpose of making the discovery that might
benefit all mankind; this He did out of compassion for Himself
and humanity. This is emphasised by the fact that He spent
forty-five years teaching His fellow men. To the Mahayanist
mind His willingness to share His great discovery with all
beings was proof that He had truly understood the oneness of
all beings and was no longer caught in the desire for self enjoyment
which would have been the case had He decided to
think only of Himself and enter into Nirvana without a thought
about others. This true love for all beings which, later on, I
have called the Heart of Samantabhadra, is the hall-mark of
the Bodhisattva, that is one who, having reached Nirvana,
views the universe and all beings from the standpoint of fully
digested Preceptual Truth. Therefore the Bodhisattva ideal was
exemplified in the life of Shakyamuni Buddha Himself and
not, as some Hinayanists claim, a later addition to the original
doctrine.
The way in which this change of aspiration is explained
by the Mahayanist is very interesting and touches upon the
very basis and core of the teaching of Zen. In the specifically
Mahayana Scriptures, written after Buddha’s death for the purpose
of explaining more succinctly some of His teaching, (such
Scriptures may not be recognised by Hinayanists) there is one
which is called The Lotus of the Perfect Law. Herein, the Buddha
is teaching only as much truth as the disciples could, at
that time, individually, understand. As each group of disciples
developed spiritually He taught them higher Truths: the teachings
of Hinayana were for the beginner and the Mahayana ones
were for those who had made the greater progress. This means,
of course, that Shakyamuni Buddha was aware of the higher

The Growth of Zen from Basic Hinayana Doctrine 17
Truths but could not reveal them to people who could not yet
understand them. These Truths were inherent in the early teachings
and can be seen in them but, because the disciples were
not yet ready for them, they could not be fully explained. The
Lotus Scripture, mentioned above, takes these early teachings
and expands them. It was only, in fact, to Makakashyo who,
on seeing the flower Shakyamuni Buddha held, smiled, that
He revealed the highest Truth of all, in silence, and this intuitional
Transmission, which is from heart to heart was, in fact,
outside the Scriptures themselves and caused Makakashyo to
become the first Zen Ancestor.
It may be argued that, in revealing Truth only so much at
a time, the Buddha was deliberately deceiving His disciples.
The parable of the householder who has three sons in a burning
house, however, taken from The Lotus Scripture, disproves
this. In this story the father, knowing that his three sons will
not come out of the burning house in spite of the great present
that he has to offer them, offers them instead the little things
that he knows they want and so is able to entice them out. When
they are safely at the gate he gives them only the big present
that he had for them originally. The parable poses the question,
did he deceive them? The scripture has this to say:–
Even as that father at first attracted his children by the three
carts, and afterwards gave them only a great cart magnificently
adorned with precious things and supremely furnished,
yet that father is not guilty of falsehood; so also
is it with the Tathagata; there is no falsehood in first
preaching Three Vehicles to attract all living creatures
and afterwards in saving them by the Great Vehicle only.
Wherefore? Because the Tathagata possesses infinite
wisdom, power, fearlessness and the treasury of the laws,

18 The Stem of the Lotus
and is able to give all living creatures the Great Vehicle
Law; but not all are able to receive it. Shariputra! For this
reason know that Buddhas, by their adaptability, in the
One Vehicle define and expound the Three. 1
This idea of “giving only as much food, and of the right
kind, as the baby can take” is carried to extremes in Zen Buddhism
in Japan as will be seen from the following chapters.
The Bodhisattva ideal has too often been neglected by
students of Zen, especially in the West, where the metaphysical
and philosophical, as well as mystical, elements have attracted
people rather more than the deep understanding that
service to mankind might be another name for Zen training,
therefore it is important that a few more points are made
concerning it. A Bodhisattva is obviously someone who has
transcended the opposites of self and other and is no longer
concerned about his own salvation; the thing that is difficult
to grasp is that he is CONSCIOUSLY concerned about the salvation
of others but not hindered in that consciousness by
emotionalism—just he does that which has to be done. I hope
to make this clearer as I proceed in later chapters for it is a
very important point. A Bodhisattva is not just an ordinary “dogooder”
in the usual sense of the word. He remains in the world,
just as an ordinary person, devoting himself to leading others
gently and compassionately with just so much teaching as they
can manage at a time, which may be nothing more than just an
example, because it is the natural thing for him to do. It is more
than just an example, however, because he has realised his
eternal oneness with all men; he suffers as they suffer without
being conscious of a difference between himself and them although
he has overcome the causes of suffering. It is because
of this that he continues to train himself endlessly so as to overcome
everything that stands in the way of his deepening his

The Growth of Zen from Basic Hinayana Doctrine 19
oneness with all men; this oneness gives him increased power
in their service, including the service of his enemies.
One question has always puzzled beginners in Buddhism:
what is Nirvana? and, with the altered viewpoint of the
Bodhisattva rather than the Arhat, this question becomes all
the more important. If Nirvana is that state into which one
enters after attaining enlightenment, as in the case of the Arhat,
what happens to the Bodhisattva who, after all his efforts, deserves
it just as much but can never enjoy it because of his
compassion for others? Obviously, if the Hinayanist view is
retained, there can be no Nirvana for the Buddhas and Bodhisattvas.
However, as the Bodhisattva proceeds through the
stages to Buddhahood, he gradually realises that Nirvana is a
state of mind resulting from right effort towards true spiritual
perfection rather than a reward in the hereafter as it has sometimes
been described. This state of mind has perhaps best been
described by Meister Eckhart in the words, “And a man shall
be free, and as pure as the day prior to his entry into his
mother’s womb, when he has nothing, wants nothing and
knows nothing. Such a one has true spiritual poverty.” This is
when compassionate oneness has so transcended all thought
of self that not even the oneness exists. So, just by being a
Bodhisattva, one is already in Nirvana, according to the above,
Nirvana and Samsara not being two different states of existence.
Here we see that nothing is, in fact, outside Nirvana
and, later, we shall see that even Nirvana does not exist. By
giving up Nirvana for the sake of others, one finds oneself in
Nirvana in its true spiritual meaning.
This true spiritual state, then, is the Nirvana with which
Zen is concerned and, although I have always said that Zen
represents the closest Mahayana School of all the ten Chinese
ones to the original Hinayana, the ideas of the Bodhisattva and
this altered view-point of the concept of Nirvana are a long way

20 The Stem of the Lotus
away from the Hinayana view-point. However, as stated at the
beginning, the basic doctrines of Hinayana and the Precepts,
i.e. that which the Buddha Himself taught, remain the same.
Zen represents an amplification thereof in many ways and the
Kyájukaimon is distinctly an extension of the original Precepts
so, although one can see the way in which Zen is connected to
the original Hinayana doctrines, one must realise that these are
considerably extended. Certain of the Mahayana philosophers,
two of whom were direct descendants of Makakashyo,
gave reasoned arguments concerning causality and Nirvana
to justify their altered concepts of them in the Mahayanist ideal.
Asvaghosa, Nagyaarajyuna, Asanga and Vasubandhu were
amongst the most noteworthy of these but remember, as stated
earlier, that they were men of the spirit and not just men of
letters. If one tries to think of them with the usual mind of
Western speculative philosophy, one will make no progress
whatsoever. The intuitive heart of faith is the all important
thing if one wishes to understand what they are trying to convey
in words. The purpose being religious, rather than metaphysical,
these words were written for the purpose of freeing
energetic intellects from mental blocks which they set up
of themselves to bar their path to spiritual understanding.
Nagyaarajyuna does this by blowing concepts of reason to
pieces; he is willing to do this even with basic Buddhist ideas,
if they are only concepts, as in the case of Nirvana.Vasubandhu
works on the destruction of physical reality and blows to
pieces the concepts of atom and perceptual qualities leaving,
as real, only such subjective impressions as can exist in the
mind. These metaphysical arguments lead quite naturally to
the study of the true nature of mind which, when realised
intuitively, is the intellectual aspect of enlightenment.
That ultimate reality is Absolute Mind is made clear in
certain passages from the Surangama Scripture which poses

The Growth of Zen from Basic Hinayana Doctrine 21
the following four questions:– 1. Where is mind, as functioning
through vision, located? 2. If it has no location, how do
we determine its reality and nature? 3. To be able to view that
which is changing implies a power to view that which is
changeless. 4. The power of vision, though changeless, is not,
as such, absolute. What, then, is absolute and why?
These theories and metaphysical arguments show the
great Zen Ancestors endeavouring down the centuries to clarify
the nature of reality and the intellectual aspect of enlightenment;
this latter has always been the most intriguing and attractive
part of Zen teaching from the Western point of view
but ultimate reality transcends what can be expressed in words.
Since universal Mind is alone real, one must abandon seeking
for anything. This universal Mind is realised only by ceasing
to search and by throwing away all theories, ideas and concepts
that one knows and believes in. This is the flash of enlightenment
explained in philosophical language; later in this book I
will explain how it is done through training. However, even in
this moment, one must realise that mind itself, and the means
by which it has been explained, are a contradiction in themselves
for the real Truth lies beyond any kind of verbal expression.
Shakyamuni Buddha knew this but, out of His compassion
for all beings, gave them something which would be all
that they could, at that time, assimilate, hoping that, later on,
they could gain a deeper insight. It was for this reason that He
never gave answers to certain questions that were asked of Him
and, in the Zen system, a teacher sometimes gives an answer
to a question that will discourage the questioner from asking
questions. This is to teach the student that his difficulty lies in
his necessity to ask questions since this shows that his state of
mind is still one that clings to reason. It is this actual reason
that he has got to throw away in order to perform the leap to
perfect freedom.

22 The Stem of the Lotus
This leap requires a trust in the heart, that is, intuition, instead
of reason, but it does not separate us from the world of
the senses. It is simply that, as Shakyamuni Buddha taught, the
clear water of the mind has become ruffled by the winds of
thought and reason; when we have quietened them, we perceive
that the Buddha Light has never ceased to shine upon the
water. Here, again, we are using imagery to express Truth. It
is we who threw all the dirt into the water and set up the winds
that disturbed it; only we can still the winds and throw out the
dirt. As Hui-nêng so aptly puts it:–
The Bodhi is not like a tree,
The mind is not a mirror bright;
Since there is nothing from the first,
Where can the dust alight?

CHAPTER 4.
THE NECESSITY OF ZAZEN
OR MEDITATION PRACTICE.
That a living creature, which is in possession of true faith
in Buddhism, shall be able to bring to fruition the seed of Buddhahood,
latent in each and every one of us, three things are
necessary. Such a person must realise with his whole being,
possess and exhibit in his daily life:–
1. The Heart of Avalokitesvara, which is the bringing to
fruition of the seed of Great Compassion to be found
within us;
2. The Heart of Samantabhadra, which is the bringing to
fruition of the seed of Great Love to be found within
us;
3. The Heart of Manjusri, which is the bringing to fruition
of the seed of Great Wisdom which is to be found
within us;
only then can that being return to the world with the blissbestowing
hands of Maitreya, the Buddha which is to come.
These three, Compassion, Love, Wisdom, are like three great
drums which, although silent, nevertheless thunder across the
world when our whole being expresses them. These three are
the keys to the gateless gate of true freedom and it is only we
ourselves that prevent us from unlocking it for it was, in fact,
never locked. It is only that we, by clinging to our ideas of right
and wrong, good and evil, likes and dislikes, prejudices and
23

24 The Stem of the Lotus
concepts, in other words, by making choices, have created
clouds to hide the brightness of the moon of our True Self.
When we sweep all these likes, dislikes, prejudices and ideas,
et cetera, away, we discover that the moon had never ceased
shining. That which prevented us from seeing it was our belief
that we were right in our attachment to opinions and that
everyone else was wrong. Therefore the first scripture to be
recited during morning service in a Zen temple is that to
Avalokitesvara, for Compassion, like a mother, brings forth
the child of Wisdom whose father is Love; a love which is nonpossessive
in the worldly sense and all embracing in the spiritual
one. So the first duty of a layman in studying Zen is to find
and bring forth the heart of Compassion. We will consider first
the method of meditation by which this is done and, in the next
chapter, the sort of view-point that goes to make up the exhibition
of the heart of Avalokitesvara. Most people who wish
to study Zen want to start with the philosophical side but this
is wrong. As I said in the previous chapter, the Bodhisattva
mind is the first thing to be cultivated by all who wish to study
and, in leaving the metaphysical and philosophical side to the
very end I am copying Shakyamuni Buddha, in The Scripture
of the Lotus of the Wonderful Law, by only giving the trainee
that which is good for him at the present time.
Zazen teaches the realisation of our True Mind and, once
one has this realisation, the mind never again changes back to
its old state. Remember, however, that this is not an attempt at
stilling the mind for this is an impossibility. It is true that we
quieten down the winds of thought, by allowing no thought to
disturb us, but it is not possible to stop thinking, nor is this advisable.
We simply notice that thoughts arise and that they disappear.
A quiet room, in which you will not be disturbed in
your own home, is the best place to select if you cannot go to
a Meditation Hall. It should not be too bright or too dark, nor

The Necessity of Zazen or Meditation Practice 25
should it be too hot or too cold. Generally speaking, it is best
to meditate when the body is slightly cool rather than warm.
You will need a large, square cushion, about two to three feet
square, on top of which you will need another smaller round
one, about eight inches in diameter and eight inches high, like
a ball; if this is not available use a square cushion doubled up
to make it twice its height. Whatever you do, do not wear anything
that is either tight or constricting in any way. Trousers,
socks, tight skirts and other similar articles of clothing are all
to be very carefully avoided as is also clothing that is too short,
such as mini-skirts. The Japanese, both priests and laymen, use
what is called a hakama if they are not wearing special robes.
This is a sort of very wide, pleated skirt, with large slits at the
sides under which one can place the hands if one is being attacked
by insects. It allows for the crossing of the legs in comfort
without any unnecessary constriction of the circulation. If
one can sit in the lotus position it is, of course, best, but this is
not possible for all people. Some people can manage what is
called half lotus in which only one foot is placed on top of the
other, and others use what is known as the Burmese position.
This last is very much favoured by Western people who find
that the lotus position is intolerable after a short time. It is possible
to use a chair if all these positions are too painful but remember
that your body, if it becomes tired, may not be able
to keep its stability if it is not sitting on a wide base, such as is
provided for it by the three above positions, and there is also
the danger of swollen feet if they are left dangling for an indefinite
period. In teaching Western people in Sájiji I found
that, although the initial pain of the lotus position is excruciating
it is, in the end, perhaps worth the effort for the facility
that it gives later on to sit for long periods. The secret of training
oneself to sit in this position is not to do it for too long at
any one time. After all, Zazen is not an endurance test, despite

26 The Stem of the Lotus
the fact that it seems to have become so in certain Japanese
Zen temples; Dágen Zenji, who brought this method of meditation
from China to Japan, expressly warns against excesses
of asceticism saying that Zazen was to be regarded as the “comfortable
way.” Five minutes a day done properly will lead, in
about three to six months, to being able to do twenty to forty
minutes not only in comfort but also with serenity of mind. One
should increase the amount of time gradually, not force the
body to do that which it is incapable of doing all at once. The
result of such forcing is invariably the same; the trainee becomes
fearful of Zazen and, eventually, loses interest in doing
it for fear of the pain. In the beginning the knees will, of
course, rise of themselves from the cushions and you will have
to repeatedly push them down again. This is a non-volitional
action owing to muscle spasm. I can remember watching my
left knee rise from the cushions in Sájiji despite the fact that I
was using every muscular effort to keep it from doing so; most
teachers realise that this is an involuntary action but there are
some who do not and these tend to punish rather than help the
trainee in consequence. In large Zen temples the trainee is
taught the necessity of sitting still by being hit with the kyosaku,
or awakening stick, if he moves. Usually this is in the hands
of a capable person who realises the possibility of involuntary
movements and so does not punish the offender but, occasionally,
it finds its way into the hands of a beginner in the disciplinarian’s
office with unfortunate results. Be this as it may,
the important thing is to sit as still as possible and, if one must
move, to give up sitting for a few minutes and then go back to
it again. Just as Shakyamuni Buddha had to give up unnecessary
asceticism, so must we modern trainees not try to do the
impossible. This does not mean that we do not strive to conquer
our bodies—we do, but we do it gradually and in such a
way as to cause the least strain thereto; a strained body leads

The Necessity of Zazen or Meditation Practice 27
to a strained mind. There are other positions for the feet which
a good teacher can show you if all the above are impossible.
Having settled the legs comfortably, place the left hand, palm
upwards, in the right one with the thumbs touching each other
lightly so that the two hands together look like a slightly flattened
oval. This is the procedure for a right-handed person. The
necessity of this is in order to repress the active side of the body
with the passive; a left-handed person would therefore place
his right hand over his left. Opinions with regard to this differ,
but I have found, at least for Westerners, that it is the best practice
to follow. Since one wishes to gain the highest degree of
tranquility possible, the more active side of the body must be
tranquilised by the opposite one.
The most important physical thing to remember is that the
spine must, at all times, be erect. This does not mean a stiff
erectness, indicating pride, nor a sloppy erectness which indicates
dejection. Since the state of the body shows the state of
the mind, both pride and dejection are obviously no frames of
mind in which to do Zazen. Make sure that the small round
cushion is only under the tip of the spine at the back and bend
the body forward so as to position the buttocks correctly, then
sway from side to side, beginning with large swings and ending
with small ones, seven or eight times, rather like a pendulum
finding its place of rest, until your body positions itself
automatically in its natural erectness. This should have the effect
of making the body completely weightless from the waist
up. The ears and the shoulders should be in one straight line
and the nose in a straight line with the navel. The mouth must
be closed with the tip of the tongue lightly touching the top of
the mouth behind the teeth. The eyes must be open since, to
close them, encourages sleep, dreaminess and, sometimes, hypnosis.
Since the last named is completely incompatible with
Zen meditation it is to be absolutely discouraged. The eyes

28 The Stem of the Lotus
should be in a sort of half-closed state, not focussing on anything
in particular, but resting on a point on the ground that is
natural for the range of vision of the trainee concerned. I have
heard it said that this must be at least three feet but, since some
of us are long-sighted and others short, it is not possible to lay
down a firm rule on exact distance. Just allow the eyes to rest
naturally on a spot on the ground that is a short distance from
the body, thus causing the eyes to be automatically lowered
but not closed; this will prevent both eye-strain and fatigue.
Also, be sure that the head is erect at all times and that you
breathe quite naturally through your nose. The spine must stay
absolutely erect since, if it slumps, the digestive and other functions
will be interfered with and this will cause you to have
trouble of mind, as well as discomfort of body, not to mention
a painful back. You should sit facing a wall or curtain since
this will prevent your mind from dwelling on the beauty of the
scenery or objects in the room. Do not focus your attention on
anything; least of all folds in the curtain and knots or cracks in
the wall.
When you are completely comfortable take two or three
deep breaths; both inhalation and exhalation should be slow
and, of course, taken through the nose: this will tend to quieten
your mind and allow your breathing to settle down quite naturally.
For the purpose of learning concentration at this early
stage the best training is to work on counting incoming and
outgoing breaths: this will help keep out thoughts of a reasoning
nature and pinpoint the mind in one direction only; you
will also begin to calm down the thought waves. Under no
circumstances go further than ten in your counting; when you
reach this number start from the beginning and go up to ten
again. At first count both inhalations and exhalations but, as
your power of concentration grows, count only inhalations.
Thoughts will, in fact, run through your mind and they will do

The Necessity of Zazen or Meditation Practice 29
you no harm whatsoever so long as you do not try to hold on
to them or try to push them away: many people still think that
Zazen is a means of stopping all conscious thought and, although
some schools of Yoga do actually aim at this, it is not
the purpose of Zen meditation. You cannot stop hearing things
and you cannot stop seeing them if they are within your range
of vision; they will form thought patterns in your mind however
much you work on counting your breaths: they will not
impede you in the least unless you try to analyse them and
so set up discrimination which will again set the waves of
thought going in your head. You must understand that none
of these things are, in themselves, obstructions to Zazen;
many people misunderstand this and so set up mental blocks
in their own minds which are later very difficult to get rid of;
just concentrate on your breath counting and do not worry
about stray thoughts, words, sounds and sights. Whilst on the
subject of this it is advisable to tell you not to sit too close to
the wall or too far away from it; two or three feet is a good distance.Natural
sounds such as those of birds, insects, water and
mechanical motors will not disturb you in the least but human
voices, radios and the like can be very distracting, even to experienced
sitters, so choose a place that is far from such noises.
When in Malaysia I was unable to find a single temple where
I was not constantly disturbed by such noises which were usually
very loud; all were unsuitable for meditation, at least for
people who had not been sitting for several years; of course it
is possible to get to a state when no noises whatsoever disturb
one but, of the stage of which I am writing, this is not the case.
It goes without saying that the room in which one sits must be
clean, tidy and, preferably, containing flowers and incense.
Zazen should never be done in bed, unless one is a bedridden
invalid, since the psychological approach is then all wrong. The
ideas of cleanliness, purity and freshness are all important in

30 The Stem of the Lotus
Zazen practice and the above mentioned things tend towards
this; I personally find that I do my best Zazen after bathing,
for then I am freshest, but this is not absolutely essential. In
Sájiji it was not possible for priests, in their junior years, to
have a bath more often than once every five days, according
to the rules, but still they must do their Zazen every day. Since
I was a woman and, during my junior years, the women’s bathroom
had not yet been built, I frequently had to do without a
bath for as long as two months which has proved to me that,
although personal freshness is a definite aid to meditation, it
is not absolutely essential. The present-day trainees in Sájiji
are much more fortunate than I was for there are now large
modern bathrooms for both men and women and the old rule
is no longer so strictly enforced. The thing that is important
is that you make yourself as clean and tidy as you possibly can
under the circumstances and do not wear dirty or night clothes;
since man is body and mind, purity of body goes a long way
to making purity of mind. The best times to do Zazen are just
before dawn and just before dusk but these times are not available
to all people. A dark curtain or a small light, in the case
of a dark room, can create something of the same effect as these
times of day. If I were asked which time is best I would definitely
say early morning for the mind is then freshly awakened
from sleep, clear, bright and well-rested, there is also the
probability of little disturbance since few people are early
risers. Any time before a meal is a good time but never try
practicing after one for at least half an hour because of the
importance of allowing one’s digestive processes to work
naturally. If you practice regularly for only five or ten minutes
a day, without straining your body, you will soon want to increase
the amount of time that you spend in sitting because of
the increased feeling of bodily health that you will enjoy as
well as the great peace of mind that comes from even such a

The Necessity of Zazen or Meditation Practice 31
short time. Once you begin to experience bodily discomfort
stop sitting otherwise you will grow tired of doing Zazen and
grow to dread the time when you think you should be doing
it. I myself have experienced this and know what it can be like
when one is forced to sit as a result of some over zealous
“teacher:” it was only a supreme effort of will on my part which
made me continue—and a change of the so-called teacher! The
average layman, not being in an actual monastery, is not, perhaps
going to have either the same incentive or the same willpower.
Normally, even in a big monastery, one does not sit
for longer than forty-five minutes at a time without a short
break; this is because the strain of keeping the mind taut in the
beginning is very great, thus causing a lessening in the value
of the actual time spent in sitting; five to ten minutes, done
really well, is worth a whole day done badly. The usual system,
after sitting for about forty-five minutes, is to do kinhin,
which is a form of walking meditation, or to do some work
such as gardening or cleaning the house, still keeping one’s
mind in the same tautness and in silence. The same type of
meditative walking was, in fact, done by Shakyamuni Buddha
Himself since He spent one entire day after His enlightenment
walking around the Bodhi Tree. Here again Zen is trying to
copy the ancient training system of Shakyamuni Buddha. If
one does follow a system of so much sitting, so much walking
and so much work it is possible to do “everlasting Zazen”
in such a way that one finds that the Meditation Hall is with
one wherever one happens to go. This, in fact, is the aim of
the ancient system of Zen training and the reason for the numerous
activities which many Western people decry as “not
being in the spirit of, or a hindrance to, meditation.” Dágen
Zenji himself said the same thing to the cook priest whom he
met on the ship, on his way to Tendázan (Mount T’ien-t’ung)
in China, and was roundly scolded by the old Chinese for “not

32 The Stem of the Lotus
beginning to understand the aim and purpose of Buddhism”
(see Book Two, “Tenzo-kyákun”). The conversation ended
with the old man telling Dágen to come to Tendázan and learn
it. In the next chapter I will explain how this manual work helps
to cleanse the mind of its impurities and bring about the change
of heart that is essential for spiritual growth.
Whatever you do, do not eat too much; I cannot stress this
too strongly. Dágen Zenji taught that one should eat only twothirds
of one’s capacity and that it should be all vegetable since
meat left acid in the blood which was not good for the body.
From his writings I do not doubt that he would have used most
of the vegetables to be found in the West to-day, however, he
recommends that oil, which is heating to the blood, be avoided,
since the body must be cool; one should also avoid wine which
clouds the mind and onions and garlic which tend to act as an
aphrodisiac when one is meditating. Since the aim is to still
the waves of thought in the mind as much as possible, obviously
pains from acid indigestion, discomforts from overheated
blood, sexual desire and messed-up brains are to be avoided
at all costs and these foods, meat, oil of the variety employed
in fried foods, and onions, as well as alcohol, are thus taboo in
all the really good training temples in Japan at the present time.
One can, of course, take milk and similar products in moderate
quantities.
Whilst on the subject of food I should perhaps say that
there is a theory that wrong eating can cause hallucinations,
et cetera, which sometimes beset people in training. These
phenomena are called, in Japanese, makyo, or “devils of the
objective world,” but I am not at all sure if bad eating does cause
them. Opinions differ. All the authorities agree, however, that
they can be caused by bad sitting and incorrect breathing;
Dágen Zenji himself agreed about this. In his writings on how
to practice Zazen he speaks of the way in which the body may

The Necessity of Zazen or Meditation Practice 33
feel hot, cold or glass-like, hard, heavy or light if the breathing
is not well harmonised with the mind. He also speaks of
the way in which one can experience the sensations of sinking,
floating, feeling hazy or alert, being able to see through
solid objects as if they were transparent or experiencing one’s
body as if it were a translucent substance. One may also see
Buddhas and holy beings, receive penetrating insights, suddenly
understand difficult passages of the scriptures and many
other things. These latter may simply be a proof, when one is
a beginner, of not having properly harmonised one’s breathing
with one’s mind however, at a later date, experiences that
are actually valid may appear: this will not be, however, until
you have had at least one real and large kenshá experience. In
former editions of this book I have not mentioned this, preferring
instead to err on the side of safety for the beginner. Since
one of my later books deals extensively with this matter, however,
it is necessary that what I write here shall be clarified. I
sincerely hope, however, that this is not taken as a license by
beginners to regard makyo as valuable. There is a great difference
between the makyo of a beginner and the visions that
sometimes take place during kenshá. Some “beginners,” however,
are not beginners in spirituality; therefore it is important
for even a beginner, whilst setting no store by visions, et cetera,
to at least tell his teacher if such things happen to him, whilst
not clinging to them, just in case he is having a real kenshá.
What I have written in previous editions is an example of how
I have used Shakyamuni Buddha’s teaching of the burning
house, pp. l7–18, for the safety of the beginner. Too much asceticism
can cause visions also, as I know to my own cost. Anything
that causes the body to live abnormally is likely to raise
a corresponding psychological state. This explains how some
Christian saints, after great ascetic practices, have had visions
of God and angels. These visions do not mean that they are

34 The Stem of the Lotus
any nearer to heaven but simply that, having punished their
bodies excessively, their minds created a balance so as to make
them stop doing so; their minds simply gave them the sort of
images they wanted to see. Shakyamuni Buddha tried asceticism
in the beginning and called the visions that beset Him obstructing
devils. It was only after He abandoned these excesses
and just sat that He realised the Truth and He had many valid
visions thereafter. The danger comes when we attach importance
to what we see and hear without having them checked
out by a master so, if makyo appear, just check them out or ignore
them, correct any faults in your sitting, breathing and mode
of life as much as you possibly can, and then continue to do
your Zazen as if nothing had happened. If once you think that
you are becoming holy as a result of visions all progress will
stop completely.
When ending your period of Zazen rest your hands,
palms upward, on your knees and sway from side to side in the
opposite way to which you did when you first sat down, that
is, beginning with small movements and ending with large
ones, seven or eight times. Get up slowly and gently and commence
to do your kinhin. Kinhin is done by making a fist of
the left hand, with the thumb inside, and covering it with the
right hand; it should not be held tightly against the chest wall
but in an oval position. The arms, being held loosely, form an
oval at the level of the chest with the elbows extended. The
body must always be erect with the eyes again still in their
naturally lowered position, not closed nor looking too far ahead
of the feet. Continue to count your breaths as you walk, beginning
with the left foot. Walk calmly and slowly, with great
dignity; do not walk absent-mindedly; a step of not more than
six inches at a time should be taken. Walk first on the heel and
then along the side of the foot ending upon the toes so that the
foot digs itself into the ground as it were. This is done for five

The Necessity of Zazen or Meditation Practice 35
to ten minutes after each period of thirty or forty-five minutes
sitting. Remember that this is moving Zazen; it is not done for
the purpose of stretching the legs as some people think. This
completes the actual explanation of the physical side of Zazen.
In the next chapter I will speak of the mental attitude to be cultivated
by the beginner.

CHAPTER 5.
THE NECESSITY OF UNDERSTANDING
THE HEART OF AVALOKITESVARA.
At the beginning of the last chapter I said that it was necessary
for a layman to find and bring forth the heart of compassion
and I then went into the physical method of doing
meditation for this purpose. Now I want to talk about the mental
attitude to be adopted in daily life, as well as in Zazen, for
this purpose.
In the Avalokitesvara Scripture there is the following
passage:– “Aksayamati Bodhisattva said to the Buddha,
‘World-honoured One, how does Avalokitesvara visit this
world of patience? How does he preach the Dharma to all beings?
What is the extent of his skillful means?’ The Buddha
said to Aksayamati Bodhisattva, ‘O good man, if there are
beings in any country who are to be saved by Avalokitesvara
assuming any form from that of a Buddha down to that of a
human, animal or devil, Avalokitesvara will manifest in the
form of such a being and preach them the Dharma.’ ”
Originally, in India, Avalokitesvara was definitely male
but, on being brought to China, the concept of Avalokitesvara
became female. Instead of being the idea of the seed of compassion
within each and every one of us she became the Goddess
of Mercy. How did this come about? The answer lies in
the fact that the Chinese found Buddhism, in its early form,
not suitable for spreading to the masses, presupposing, as it
36

The Necessity of Understanding the Heart of Avalokitesvara 37
did, the perfection of the individual rather than salvation for
all. With the growth of the Mahayana ideal, as I explained
earlier, new scriptures were written to expand the old doctrines
and the Mahayana ideal itself became embodied in the cosmic
Buddha Amitabha and the compassionate Bodhisattvas,
especially Avalokitesvara. It is believed that Amitabha, or
Amida, gained Buddhahood on condition that all who sincerely
call on his name shall go, at death, into his Western Paradise
where they can continue to liberate themselves under
more encouraging and happier circumstances than they enjoyed
on earth. In other words, Shakyamuni Buddha was no
longer thought of as a historical figure but as one incarnation
of a transcendent cosmic reality, Buddha Nature, which is
working at all times and in all worlds for the salvation of all
sentient beings. Amitabha became the celestial example of
Buddhahood: Avalokitesvara, the all merciful, became the
goddess who helped to guide the faithful on their road to the
Pure Land of the Western Paradise. From this it will be seen
that whereas Pure Land, or Shin Buddhism as it is called in
Japan, tends more towards the devotional attitude of faith, the
Zen beginner’s attitude is one of intuitive knowledge within
oneself of the existence of the Buddha Nature. By beginners
in Zen, Avalokitesvara is seen as a statue, embodying the characteristics
of mercy and compassion which the Zen trainee
must find within himself; characteristics which he must fertilise
and cultivate to good growth through Zazen. There is
room in the world for both view-points, the devotional,
pietistic and the intuitive, although I have heard it said by
some that Pure Land and Zen are incompatible. I now know
that, in the deeply spiritual knowledge of religion, they represent
opposite ends of the same tunnel and, according to the
beginner’s temperament and character, so he or she enters at
the entrance of his or her own choice. Although externally

these entrances seem to be very different, it is impossible to
say which end of the tunnel is the right one to enter for they
are not separate and the way in which one starts training can
only be decided by the individual concerned. Zen temples do
not usually recite the Amitabha Scripture but they do recite
the Avalokitesvara one for the purpose of raising the seed of
compassion in the beginner trainee.
The statues of Avalokitesvara in Japan appear female
until, on looking at them closely, one realises that they are
neither male nor female but something which is beyond both.
This is because, if someone truly realises the heart of Avalokitesvara,
he becomes a new creature, beyond the opposites
of male and female, right and wrong. Therefore, in every large
Zen temple, there are two Meditation Halls, one for laymen
and one for unsui, a word which translates as Zen trainee. The
statue in the Layman’s Meditation Hall is that of Avalokitesvara
because laymen have not, as yet, learned to transcend
duality and, until reaching the heart of Avalokitesvara,
are still in the “world of patience” where the opposites of male
and female, right and wrong exist. The statue in the Unsui
Meditation Hall is that of Manjusri, Great Wisdom, and those
who enter there should be no longer conscious of male and
female, right and wrong, like and dislike. They should be unsui,
free as the clouds and strong and gentle as water, with the
determination of both to wander across the universe in search
of truth and wisdom, swirling all obstacles from their path as
they go, for they have undergone true rebirth.
When a layman arrives to study he is taken to the
Layman’s Meditation Hall and shown the statue. He is told
that he must become as Avalokitesvara Bodhisattva which it
represents; all-compassionate, all-seeing, all-helping. Just as
the statue has a thousand arms to help in all places at once
and a thousand eyes to see where the help is needed, so the

The statue of Avalokitesvara, the compassionate aspect of the Buddha, at Shasta
Abbey. The Hall is also used as a Tombstone Hall. This particular hall is commonly
used for housing memorials of the dead in eastern temples.
lay student must search within himself for a means to benefit
mankind throughout the world. He must find within himself
the strength of a thousand arms and the sight of a thousand
eyes. He must so cleanse his heart that no attachment to anything
of his old selfish self remains within him and this is done
by the power and training of the meditation I described in the
previous chapter. But he must not train for the sake of helping
others only, nor for the sake of helping himself. He must
just train for training’s sake and nothing more. In some ways
this type of meditation could be called brainwashing for it is
a constant criticism of oneself in the minutest details, but it
is brainwashing with the difference that it is done by one’s
own wishes and not by those of another.
The motive for coming to a Zen temple is all important.
It was Shakyamuni Buddha’s love for the people of the world

40 The Stem of the Lotus
that made Him go in search of the cause of suffering, old age,
decay and death; and at a later date He just trained for training’s
sake, albeit in the service of mankind. Those who wish
to study Zen should consider this point carefully. The purpose
of Zazen is NOT to think about gaining anything; this will
become clearer as I progress. Shakyamuni Buddha already
longed for and exhibited the characteristics of Avalokitesvara
prior to His setting out on His journey: He was, in fact, already
half-enlightened. Too many people nowadays want to study
Zen solely for the benefit of themselves and, without the
Bodhisattva mind, which is the heart of Avalokitesvara and
Samantabhadra, they will never achieve it. All the pictures of
the East warn that this is so if one has the eyes to see them
clearly. Always Avalokitesvara appears as a mother pouring
out the waters of mercy upon the sea of the world and, behind
her, walks her little son, Maitreya, the Buddha which is to
come. Those who seek only wisdom, and are unwilling to seek
for the heart of Avalokitesvara, will never find either for their
basic motive is selfish. Nor is training to attain the heart of
Avalokitesvara by itself enough. One trains neither for self
nor others in true training; one trains for training’s sake.
It is for this reason then that a Zen student should first
find his true heart, the heart of Avalokitesvara, before he can
be allowed to enter the great Meditation Hall of the unsui. He
will be expected to meditate from three in the morning until
nine at night, he will be watched minutely and his slightest
action regulated: since he must be of impeccable moral character
the smallest infringement of the Precepts will bring down
strict censure. But all meditation is not just sitting. If one puts
one’s slippers correctly, and this is the first thing to be taught
to a new-comer to a temple, it becomes a form of meditation.
Slippers must be placed neatly together, with their backs to
the door, so that they do not offend the eyes of others nor get

Ringing the great bell at Shasta Abbey at 11 A.M. and 3 P.M. to announce that the
temple is open to visitors. This bell was a gift from Rev. Giká Yokoyama of Keizá
Temple, Rev. Keizan Watanabe of Gishá Temple, Rev. Gi Hiroká of Jishá Temple,
Rev. Tatsuhara Yokoyama of Saiká Temple and Mrs. Haruyo Ünichi, laywoman,
all of Japan.
in their way when entering and leaving rooms. This is the first
attitude of mind to be cultivated—the thought of order, tidiness
and other people’s comfort. The small ceremony, performed
by oneself prior to bathing, has the same purpose. The
words of the prayer are, “I must cleanse my body and my
heart.” When the bath is over the prayer becomes, “I have
cleansed my body; I pray that I may cleanse my heart.” In the
Bathroom itself strict rules govern the placing and folding of
the clothes on the necessary rails and shelves, the way in which
they are to be folded must be so as to cause no offence of sight
to others and also so as not to occupy too much room in case
there is no room for others. In the bath no soap must be used,
since it is communal, and no towel or face cloth allowed to

42 The Stem of the Lotus
be placed in the water. All washing must be done at a separate
washing place outside the bath, in a special position, and
the water disposed of in such a way that it does not soil the
feet of others. Only then may the actual bath be entered. When
in the bath one sits in the Zazen position with the washing
cloth upon one’s head so that it shall not be in others’ way.
All bathing is, like everything else, done in silence since one
must consider that others are working hard on cleansing their
own hearts and do not wish to be disturbed by idle chatter.
There is a special small ceremony prior to the use of the lavatory,
and also one for after it; a special position of the body
must be used, not the conventional one, so as to remind one
that all habits of mind and body must be changed completely
if one is to understand the Truth of Zen. One must make
no noise in walking, stand and sit in attitudes that are neither
disrespectful nor arrogant to others and one must sleep on
one’s right side, with one’s head on a meditation cushion
instead of a pillow, and the coverlet tied by two strings around
one’s body lest, during the night, someone in the Meditation
Hall may awaken and be disgusted by the sight of a partially
uncovered body. Since all sleep in the Meditation Hall together
this is a wise precaution. The Tenkien, or senior on night duty,
who walks around the Meditation Hall with a lantern to make
certain that all is well, carries a kyosaku and is empowered
to thrash any sleeper who is uncovered, or partially uncovered,
during the night. This is one of the strictest rules of the
temple.
The prayer before meals also reveals the Zen idea of
others rather than self (see “Fushuku-hampá,” Book Two).
When the eating is over, and it must, of course, be done in silence
for the purpose of considering the necessity of eating as
explained in the prayer, the washing-up water is passed around.
Each trainee must wash up in his own bowl and later make an

The Necessity of Understanding the Heart of Avalokitesvara 43
offering of the washing-up water by drinking it during the
recitation of the following prayer, “We offer this water to the
hungry ghosts so that they too may be filled.” So nothing is
left, the bowls are polished clean reminding the trainee that,
just as the bowl is immaculate with nothing left, so must he
himself become. The bowl from which one eats, which is also
the begging bowl, is called “the round head of the priest” in
Zen terminology and it must always be pure and immaculate,
empty of all defilement; meal taking is a very important thing
in Zen—within it can be found all the teaching of Zen Truth.
The house-work must be done in the same spirit. One does not
think only about cleaning one’s own living space but helps all
others to clean theirs for the mind is such that he who just cleans
up himself is selfish—one takes the Bodhisattva vow for all
beings as well as oneself. The garden is cleaned and tended in
the same way and periods of meditation in the Meditation Hall
are interspersed with manual labour in the garden, kitchen and
house: these periods must not be regarded as chores but as a
means of doing moving meditation. The Cook and his assistants
must live and think in such a way that they can see the
Buddha Body in a stalk of cabbage and cherish it just as much
when handling it in their cooking. He who regards anything
as clean or unclean, holy or unholy, is still in the realm of the
opposites and thus very far from the Zen way of life. Herein
lies a grave difficulty for the beginner who can understand that
one must work hard to reach immaculacy of mind and then is
shocked out of it by the teacher who does some wicked act so
as to teach him not to cling even to immaculacy. In fact, in order
to teach his pupils, friends and acquaintances this a teacher will
often resort to very strange and fantastic methods of teaching,
appearing sometimes unreasonable, angry, grumbling, cajoling,
dishonest or even mad. Whenever the teacher behaves
strangely one must remember that he is holding a mirror in front

44 The Stem of the Lotus
of the person being taught; that person should study himself
carefully and not criticise the teacher, however bewildering and
worldly his behaviour may seem; if he is licensed to teach he
knows what he is doing. Dágen Zenji does not tell us so much
in words but, from the many references in his writings and
the actual “Tenzo-kyákun,” or “Manual for the Monastery
Cook,” which he wrote, I strongly suspect that he got far more
understanding from his wanderings near, or work in, the
kitchen than from a good many other places. In fact some
Zenists go so far as to say that the monastery’s understanding
of Zen can always be tested by a careful study of the Chief
Cook whose character must be so kaleidoscopic as to be able
to embrace all Buddhism in a grain of rice. Doing one’s washing
is another important thing for a Zen trainee. Here it is very
obvious that the idea of cleaning up one’s own dirt is synonymous
with throwing out the stupid ideas and notions that
one has in one’s head. Mending clothes, the idea of tidying
oneself up, and shaving heads each have their own appropriate
spiritual meanings within the same scheme of thought. Thus
every aspect of life is made into a meditation on how to think
of others and purify oneself. Each one of us also has something
that he must do something about—a secret vice, a rasping
voice, heavy footfalls, unsightly dress—anything that can
offend others must be carefully attended to. Never for a moment
must one consider oneself only.
In the beginning one concentrates one’s mind on counting
the breaths when meditating but later, as problems present
themselves such as painful legs and other portions of the
body, sights that may be disturbing and sounds that distract,
one must learn to deal with them by neither trying to hold on
to them nor trying to thrust them away. Just one observes that
they arise and disappear.
Gradually the trainee will realise that his powers of concentration
are growing; the peace within him will deepen. He

The Necessity of Understanding the Heart of Avalokitesvara 45
will begin to ask questions as to what Avalokitesvara is and
how she actually appears and he will realise that all Avalokitesvaras
do not appear as ladies in white dresses but sometimes
as judges who punish in order to make one better, doctors
who employ a knife which is painful in order to cure, teachers
who are cruel to be kind to their pupils. The true meaning
of compassion is often misunderstood.
Many people also misunderstand the role of the Iná priest,
or Disciplinarian, whose thankless job it is to see that the temple
rules are kept and mete out punishment to all offenders,
however slight their offences may be. He also has the job of
beating all trainees twice a month with his kyosaku to encourage
them to greater efforts and to teach them that praise and
blame are but two sides of the same coin. He is the embodiment
of the saying that the “kindest Avalokitesvara is to be
found in hell.” Do not misunderstand the use of the words
heaven and hell; both places are here and now and of our own
creation. Gradually, as the trainee’s meditation deepens, he
will discover that it is a joy to be alive and that all people,
irrespective of colour, race, sex or religion, always have been,
and always will be, one. When this moment comes right and
wrong, male and female, like and dislike cease to exist and
the trainee finds himself or herself bathed in a joy that seems
to fill the universe. From this point there is neither self nor
other and one trains for training’s sake.
Without realising it, the trainee will have become the living
incarnation of Avalokitesvara and proved the Truth of the
scripture that Avalokitesvara can be seen in any form from
that of a Buddha to that of a human, animal or devil. He or
she will have been reborn in heaven upon earth and that heaven
will always be with him or her for it is, in fact, his or her own
discovery and his or her own creation.

CHAPTER 6.
ACTIVITY IN THE HEART
OF SAMANTABHADRA.
Up to now it has been possible to write of things that are
easily comprehensible to the ordinary mind, for the reaching
of the compassionate state, described in the last chapter as the
heart of Avalokitesvara, can be understood without difficulty
as a signpost on the road to True Spirituality and, indeed, to
some people, spirituality needs to go no further. If it does go
any further it is not, to the minds of some, spirituality. This
is because the world does not clearly understand the true
meanings of the words activity and stillness. Spirituality
might be described as activity in stillness or stillness in activity.
Let me make this clearer. Just to be passively peaceful
and serene may be very nice for the person concerned but it
is not particularly useful to anyone except, perhaps, as an example
of what can be achieved with self-discipline; quietism
is not a substitute for true Zen practice; from the Zen point of
view something more must take place, which I call passive
activity, and this is extraordinarily difficult to describe.
If we are to truly fulfill the Bodhisattva vow, we must
do something more practical than be passive about everything;
we must exhibit dynamic activity in the way in which we
teach others, and this dynamic activity is often very painful to
the pupil. This is because the Zen mind, if it has truly understood
the heart of Avalokitesvara, Compassion, and heart of
46

Activity in the Heart of Samantabhadra 47
Samantabhadra, Love, is going to think quite differently from
the way in which the world thinks, and it is also going to behave
quite differently. This ‘strange’ behaviour has often acquired
Zen teachers bad characters, bad reputations and many
difficulties but, if the teacher is a true one, he will accept all of
this simply because he knows that what he did was done from
the stand-point of non-self for the purpose of teaching others.
It follows logically from this that the pupil must have
absolute faith in the Buddha Nature of the teacher, otherwise
he will always be criticising his actions in his own mind and
not be able to breed the necessary trust which is absolutely
essential between master and pupil before Transmission can
occur. It also means that we must study very carefully what
is the true meaning of the words “love” and “compassion.”
Compassion means to be merciful but true mercy does not
necessarily wear a white dress and look like a beautiful lady
as I said in my last chapter; nor does its active side, love, necessarily
express itself in gentle action. Every doctor knows
that when patients are suffering from hysteria it is better to
slap them than to make a fuss of them—this is not cruelty, it
is kindness. The Zen teacher is in the same position as the doctor
in this respect. He must first diagnose the spiritual “illness”
from the trainee’s questions, and then administer the
cure thereof, and he will not be gentle in the way in which he
does it. Obviously then, without faith in the teacher, the pupil
will get no-where; the teacher, for his part, must put up with
the bad reputation, et cetera, including ill-treatment, which
he acquires, since this is the logical karmic consequence of
his own actions, despite the fact that he was doing what he
did for the benefit of others. It is this fact alone that makes
what may seem a right action into a wrong one and a wrong
one into a right one. For the teacher understands the doctrines
of anicca, change, and anatta, no separative self, and from the

48 The Stem of the Lotus
former he knows that what may be right now will be wrong
later on, and again, at a later date, right again; this swing of
the pendulum is often misunderstood by the worldly mind; I
have known students completely bewildered and even driven
away from the study of Zen because they could not understand
the two-facedness, as it seemed to them, of the teacher
who one minute said one thing and the next the exact opposite
and who sometimes imputed things to the student which
he never said or did and literally turned black into white and
then back into black again. (These techniques are not used at
Shasta Abbey, J.K.) It is easier for an Oriental to get away with
this kind of teaching than it is for a Western teacher. Whereas
the average Western student will accept two-facedness from
an Oriental, whitewashing the contradiction with the thought
that it is inexplicable as part of the mysterious East, when faced
with the same situation presented by a Western teacher he has
no way of rationalising it and so either ends up hating and
distrusting the teacher or walking completely out of Zen. If
he took the trouble to look a little harder, he would realise that
the problem for an Oriental student with an Oriental teacher
is exactly the same as his own one with this difference—the
Oriental student does not try to rationalise the behaviour of
his teacher, he simply accepts it, however irrational it may
seem to us. The Western student, with his sharpened critical
faculties, has great difficulty in trusting a teacher to this same
extent and so is hardly ever capable of surmounting the problem.
But if the student from the West is seeking true religion
and not Eastern mysticism and culture, he will trust his teacher
completely for the teacher is seeing beyond the opposites to
the true heart of the matter; that others cannot see this heart
as clearly as he can is a source of grief to him and he wishes
deeply that they may share with him the joy of knowledge and
true freedom. The lot of Zen teachers is an extremely lonely

Activity in the Heart of Samantabhadra 49
one and they are often forced to grieve very deeply, not for
themselves, but because of the misunderstanding of others. The
average Westerner is too critical, and too unwilling to give up
his negativity and distrust, to make an ideal disciple in the Eastern
sense of the word and it is impossible to teach Zen orientally
without complete trust between master and disciple as I
have already stated. In the Transmission of the Light (see Book
Three), which is simply the explanation of how the Truth was
Transmitted from Ancestor to Ancestor in the Buddhist apostolic
line, each individual Ancestor had a besetting fault or sin,
as a Christian would call it, and, as the book is read through,
one gradually discovers that the Ancestors were no better and
no worse than present day men; but all trusted their teachers
implicitly once they found them.
Each Ancestor represents a type of person to be found
in the world at the present time. In one respect almost all
Westerners come under the same category as the second Ancestor,
Ananda, in that they love argument and are proud of
their erudition. As a warning to my fellow Westerners I would
like to point out that it took Ananda almost five times as long
as it took anybody else to realise the Truth of Zen simply because
of his love of clinging to books and knowledge. Keizan
Zenji, who wrote the Transmission of the Light early in the
fourteenth century, writes the following therein:–
I know well that the very Truth is not in the clever and
the erudite, nor is it in those who gain worldly rank. This
is the proof: Ananda followed Makakashyo as a servant
for twenty years before his enlightenment. He was born
on the same night that the Lord [Shakyamuni Buddha]
was enlightened. He liked erudition and, because of this,
he was not enlightened. Shakyamuni Buddha, however,
concentrated His mind in Zazen and so was enlightened.

50 The Stem of the Lotus
I know well that erudition disturbs enlightenment and,
in the above, lies the proof. Therefore the following saying
is in the Kegon Scripture, “A poor man who counts
others’ treasure cannot have his own. Erudition is as this.”
If you wish to understand the Truth really, you should not
like erudition; just concentrate on Zazen.
Ananda was always thinking that there must be something
other than the kesa that was given at the Transmission—there
HAD to be something mysterious—just giving a kesa was too
ordinary. Keizan continues:–
The Truth cannot be gained by erudition. Although a person
is like Ananda, is clever and has sharp ears and can
understand every character in the Scriptures and doctrines,
if he cannot understand their real meaning with his
whole being, he is counting another’s treasure. This is not
because there is no meaning in the Scriptures and doctrines.
Therefore, in Japan and other countries, they are
understanding the meaning of the Scriptures in words
and so they cannot understand fully. Of course the Truth
should be thought about very sincerely yet Ananda, who
could understand the Scriptures and doctrines of the Lord
better than any other and who was His actual disciple,
was unable to realise the Truth. Who of us is able to understand
by words if he could not? Yet, after spending
many years as the servant of Makakashyo, he realised the
Truth. If you want to become one with Truth as one fire
combines with another, throw away selfish opinions, old
emotions, arrogance and obstinacy concerning your own
learning and realise the True Mind of the Lord with the
naı¨ve, simple mind of a child. You yourself are the manifestation
of Truth. If you can realise Truth you disappear

Activity in the Heart of Samantabhadra 51
at once. As this is so, we should not look for it outside of
ourselves in erudition.
Because of this solemn warning, I have eschewed erudition
as much as possible in this book. All those of my readers who
love book learning are heartily advised to take the comments
of Keizan to heart for they are far truer than they will ever
realise this side of Zen understanding.
To make all the foregoing clear it would be appropriate
for me to do what all the other writers on Zen do and quote
stories of the Zen teachers of old to prove my various points,
but any intelligent reader can get the appropriate books of
stories and work this side of Zen out for himself. Concerning
the people who criticise the actions of teachers I have this to
say. Just as the ocean is undisturbed in its depths by the storms
that sweep its surface and create gigantic waves, so is the heart
of the licensed and trained Zen teacher. Students who suffer
from the idea that such a teacher is exhibiting emotionalism
had best plumb the depths of their own emotions before criticising
the mirror that the teacher is holding up before them
for, just as the mirror is undisturbed by the reflection upon its
surface, so is the Zen teacher undisturbed by the reflection in
his actions of what the students are exhibiting in front of him.
Now it is extremely difficult, even after reaching the
stage of understanding compassion, for a trainee to reach the
point where he can exhibit the correct behavioural traits of a
teacher. This is because, in reaching the stage of compassion,
he was, as it were, climbing up a side-branch of a tree rather
than the main trunk. He had reached compassionate passivity
which all could comprehend, thereafter he must swing to
the opposite branch, compassionate activity, i.e. love. The way
in which a trainee is forced to make the change is again somewhat
cruel to the ordinary thinking mind. When one is given

52 The Stem of the Lotus
the kyosaku to carry, not just for routine purposes of jikidá,
or monitor, in the Meditation Hall, but as a junior teacher, one
knows that it has been decided that it is time to learn to become
active. Many people find it almost impossible to use
the kyosaku for some time after being handed it for it is now
one’s duty to be cruel to others for the purpose of being kind.
(It is now only used on those who ask in Shasta, J.K.) In some
Zen temples there is a picture of a trainee being thrashed with
the title, “Deeds of the Utmost Kindness.” In the religious
sense this is true but, looked at with the discriminating mind,
it appears cruel. To be put in charge of a bunch of raw trainees
is another way of teaching activity to the third stage trainee
who can then no longer sit as he wishes in the physical Meditation
Hall; he has to learn to find that Meditation Hall within
himself. So always both the trainees and the teacher are being
taught; this is one of the meanings of the words “endless
training” or training for training’s sake.
At this stage and, indeed, in most of the others, the
teacher’s job is an extremely thankless task. Since a true Zen
teacher is, in any case, beyond the necessity of thanks, it does
not much matter but those who wish to study Zen should consider
this point well for they are likely to acquire a bad reputation
from those who misunderstand what they are trying to
do when giving genuine teaching. If their trainees do not have
complete faith in them, they may well find themselves with a
bad reputation. I cannot emphasise this enough. If they are true
teachers, this will not worry them in the least—since Shakyamuni
Buddha was content with only a tree under which to live
and nothing more He could teach as He wished—once one requires
the financial support of others, limitations are placed
upon one’s teaching of Truth. The “Shushági,” the most popular
of all the Zen scriptures in Japan, has this to say:– “When
you meet with a teacher who preaches the Right Law, you

Activity in the Heart of Samantabhadra 53
should not think of his caste, nor attend to his outward features,
consider his shortcomings or criticise his methods of
teaching; simply venerating his wisdom, you should bow before
him three times a day and never worry him.”
It is said that there is plenty of room at the top of the tree
of fame and there is certainly plenty of room in the rarefied
air of fourth and fifth stage meditation. Few indeed are they
who have the courage to complete their training and fearlessly
throw away both friends and enemies for the sake of giving
True teaching. There is also the fact that to shock a person out
of the passivity of the third stage of compassion can be very
difficult. This stage, which is the stage of many priests and
some laymen, is so comfortable and enjoyable that it does not
seem possible that there could be anything better. There is,
however, a greater experience and a joy and freedom beyond
the powers of imagination. The true teacher can tell when the
trainee has truly acquired the characteristics of Samantabhadra
by watching his actions and reactions to the situations that he
is bound to create as a result of his teaching methods, and the
proof of whether he truly loves mankind with the heart of
Samantabhadra is given when, in face of all opposition, distrust
and misunderstanding, he is willing to carry on in the path
that he has chosen, truly caring nothing for material things,
fame, fortune, reputation, honour, life or death. The person
who thinks that a teacher can tell, by just looking at a trainee,
whether or not he has had a realisation of the Truth, is completely
mistaken—the only way any teacher can tell if a
change has taken place in a person whom he is training is by
meditating deeply with that person over a period of time.
Teachers are not sorcerers—they are human beings, and those
who go around imputing almost magical powers to “Zen Masters”
deserve a sound box of the ears for doing a grave disservice
to a great, deep and wonderful religion.

CHAPTER 7.
THE HEART OF MANJUSRI.
When Shakyamuni saw, sees and will see the morning star
and was, is and will be enlightened, He said, says and will say,
“I was, am and will be enlightened instantaneously with the universe.”
This saying has not received enough attention from those
who would study Zen, and it is all important for, within it, lies
one of the greatest of all clues to understanding Buddhism.
When I first asked my former master how to go about
my studies he told me, quite simply, “Expect nothing, seek
nothing, just live.” This, to someone who had travelled around
the world in order to study, did not seem, at the time, an adequate
answer; yet he spoke nothing more than the literal truth.
The analytical and critical mind of Western man desires
something more than the above and it is this analytical and
critical mind that Zen seeks to transcend. In order to do this,
one has to come to an understanding of what is real “mind”
and what is misconception.
In the last two chapters I talked about the ways in which
Zen teachers train their pupils to go beyond duality; then seemingly
back into duality through activity in stillness. Now I
want to talk about the way in which both stillness and activity,
compassion and love, dissolve into wisdom, which is the
immaculacy of nothingness, leading to being able to just live,
54

The Heart of Manjusri 55
expecting nothing, seeking nothing and knowing nothing—
the acme of perfection of spiritual poverty which possesses
the universe. To do this we must consider the philosophic and
spiritual way of thinking that produces the activity of both
compassion and love as well as the true meanings of the words
“mind” and “enlightenment.”
In the Surangama Scripture, as stated earlier, four main
questions are posed:– a. Where is mind, as functioning through
the senses, located? b. If it has no location in such senses,
how do we determine its reality and nature? c. To be able to
view the changing implies that we are also able to view the
changeless, and d. Although the power of the senses is changeless,
they are not, as such, absolute. What, then, is absolute
and why?
Without going into a long and detailed explanation of
these questions, I will summarise them quickly. If mind is located
within the senses, obviously a blind or deaf man would
not be in possession of a mind as far as these senses were concerned,
yet the blind and deaf both have cognisance of darkness
and silence. As this is so, it cannot be located in the
senses. However, that which sees and that which hears perceives
things undergoing changes; it notices that the hand becomes
wrinkled with age; that leaves wither and fall; yet that
which has cognisance of these things does not, of itself,
change. The fourth question is the all important one. The power
of the senses, though changeless, is not, as such, absolute.
What, then, is absolute and why? The illustration given by Buddha
in the Scripture is an excellent one so I will quote it in full:–
Although we exercise the power of sight through the
medium of this very sight-power, seeing still does not depend
on this sight-power; even whilst “seeing,” we may

56 The Stem of the Lotus
be still at a distance from “true sight;” nor by the exercise
of sight do we necessarily exercise the power of “true
sight.” Consider a man whose eye is afflicted with a cataract.
At night, when the light of the lamp shines before
him, he thinks he sees a round shadow encircling the
flame, composed of the five colours interlacing one another.
Are these beautiful colours in the lamp or in the
eye? If they are in the lamp, then why does not a man with
healthy sight see them? It is in the sight of the person concerned
then, as it is the result of an act of vision; so what
name shall we give to the power that produces these
colours? We must conclude that the object looked at, the
flame, is dependent on the lamp, but that the circle is the
result of imperfect vision. Now all such vision is connected
with disease and to see the cause of the disease (that
is, the cataract) is curative of the disease. Therefore, what
you and other creatures now see is the result of an original
fault, as of sight, of the cataract, on the true and everglorious
power of sight which I possess. If the ordinary
power of sight be a cataract on the eye of my true sight,
it follows, as a matter of course, that the pure and bright
mind of my true knowledge 2 in seeing all these unreal associations
is not afflicted with this imperfection; THAT
WHICH UNDERSTANDS ERROR IS NOT ITSELF IN ERROR;
therefore, having laid hold of this true idea of sight, there
will be no further meaning in such expressions as “hearing
with the ears” and “knowing by the sight.” This faculty
which we, and all the twelve species of creatures,
possess, and which we call sight—this is the same as the
cataract on the eye—it is the imperfection of true sight;
but that true and original power of vision which has become
thus perverted and is, in its (True) nature, without
imperfection—that cannot properly be called by the same
name. 3

The Heart of Manjusri 57
The obvious deduction from all this is that Mind 2 only
is absolute Buddha, shining brilliantly and perfectly in everything,
manifesting itself in all things and at all times, and this
universal Mind, 2 which is Buddha, can only be realised by
leaving behind all reason, analysis, belief and knowledge
which it knows and trusts. This awakening to reality can only
be achieved by Zazen and the intuitive understanding which
the teacher is always exhibiting to the pupil. But here again
we have a difficulty for the very fact that mind has been explained
in such a way as above, which is the teaching of the
Übaku Church of Zen is, in itself, contradictory, the real Truth
lying beyond any kind of verbal explanation or expression.
Übaku teaches that the mind is a mirror bright. Sátá
teaches that the mind is not a bright mirror since there never
was anything from the beginning. However, it is necessary to
know this Übaku belief for it leads naturally to the Rinzai one
and, eventually, to the highest of all, that which lies beyond
this last pair of opposites, Sátá. There is only one way to understand
what I have written here and that is to do Zazen and
get your own realisation; I can tell you that fire burns but you
will not know what I mean by “burns” unless you put your
hand in the flame for yourself; I cannot give you my understanding;
you must find your own. The scriptures say very
clearly, “Remember thou must go alone—the Buddhas do but
point the way.” Although Shakyamuni Buddha was aware of
these facts, He still gave the beginnings of these teachings out
of sheer compassion for others, hoping that, as people progressed
in knowledge and understanding, they could come to
greater realisation.
It was for the above reasons that Makakashyo, the first
Ancestor after Shakyamuni Buddha, was Transmitted silently
in the famous story of the flower and the smile; no words
were capable of expressing that which they both knew. The

58 The Stem of the Lotus
great Chinese teacher, Hsi-yu¨n (Übaku Kiun) puts it rather
well:–
If students of the Way desire to become Buddhas they
need not study anything whatsoever of the Dharma. They
should only study how to avoid seeking for, or clinging
to, anything. If nothing is sought, the mind will remain
in its “unborn” state and, if nothing is clung to or known,
the mind will not go through the process of destruction.
That which is neither born nor destroyed is the Buddha.
The eighty-four thousand methods for counteracting the
eighty-four thousand forms of delusion are merely figures
of speech for attracting people towards conversion.
In fact, none exist. Relinquishment of everything is the
Dharma and he who understands this is a Buddha, but the
renunciation of ALL delusions leaves no Dharma on which
to lay hold. If the student of the Way wishes to understand
the real mystery, he need only put out of his mind
attachment to anything whatsoever, especially his own
opinions and criticisms. To say that the real Dharmakaya
of the Buddha is like the void means that it actually is void
and that the void is the Dharmakaya (conception of Cosmic
Buddhahood). The void and the Dharmakaya do not
differ from each other, neither do sentient beings and
Buddha, the phenomenal world and Nirvana, or delusion
and Bodhi. When all such forms are left behind, that is
Buddha. Ordinary people look outwards whilst followers
of the Way look into their own minds, but the real
Dharma is to forget both the external and the internal. The
former is easy enough, the latter very difficult. Men are
afraid to forget their own minds, fearing to fall through
the void with nothing to which they can cling. They do
not know that the void is not really void but the real realm
of the Dharma. This spiritually enlightened nature is

The Heart of Manjusri 59
without beginning or end, as old as space, neither subject
to birth nor destruction, neither existing nor not existing,
neither defiled nor pure. ...It cannot be looked for or
sought, comprehended by wisdom or knowledge, explained
in words, contacted materially or reached by meritorious
achievement. If a man, when he is about to die,
can only regard the five aggregates of his consciousness
as void, ...if he can only awake to this in a flash and remain
free from the remaining entanglements of the Triple
World, (past, present and future) he will indeed be one
who leaves the world without the faintest tendency towards
rebirth. If he should behold the lovely sight of all
the Buddhas coming to welcome him and yet feel no
desire to go towards them, if he should behold the devils
and evil forms surrounding him and yet have no fear,
remaining oblivious to self and at one with the Absolute,
he will indeed achieve the formless state. (This is not only
true of the time of death but also during Zazen.) When
analytic thinking concerning the past, present and future
does not take place, it is called complete relinquishment
of the Triple World. Since the time when the Buddha entrusted
Makakashyo with the Dharma until the present day,
the Transmission has been from mind to mind, yet these
minds are identical with each other. In fact, however,
mind is not really mind and the reception of the Transmission
is not really reception. WHEN THE BUDDHA WAS
ALIVE HE WISHED TO PREACH THE TRUE VEHICLE BUT
PEOPLE WOULD NOT HAVE BELIEVED HIM, SCOFFING AT
HIM INSTEAD. Hence a Transmission of mind cannot be
made through words, and any transmission in concrete
terms cannot be that of the Dharma. So the Transmission
is made from mind to mind and these minds are identical
with each other. On the other hand, if the Buddha had
said nothing, that would have been selfish. So he adopted

60 The Stem of the Lotus
the expedient of preaching the Three Vehicles (that is,
only revealing as much as people could understand at any
one time). None of these vehicles represents the real
Dharma, so it is said that there is only a One-Vehicle Way
for, wherever there is division into this or that, there is
no Truth. However, there is no way whatsoever of expressing
universal mind. Therefore the Buddha called
Makakashyo to the Seat of the Law on which he sat and
commanded him to practice this branch of the Dharma
separately, saying that, when a silent understanding of it
is obtained, the state of Buddhahood is reached. 4
I have paraphrased this considerably owing to its great
length and in order to make it clearer in places for Western
minds. But the question that all those who read this will be
asking is, “How and when does one reach this state of understanding
and what is the standard by which the teacher
judges the pupil’s ability?” This is one question, not two, and
is easily answered. When the pupil is just living, without
thought of self or other, doing that which has to be done without
fear or elation, taking notice of neither praise nor blame
as a result of his actions and when the Wheel turns in the teacher
when he meets, sees or talks to the pupil, the teacher will
know that the pupil has, in fact, refound his Original True Self.
He will be living as a top spins; whilst seemingly busy outside,
his centre will be still and unmoving. When this stage
has been reached and the master and disciple behold each
other face to face, they will know that their minds (Buddha
Nature) always have been and always will be one, just as they
are one with the mind of Shakyamuni Buddha and all the Buddhas
of the past, present and future. (Please note the similarity
of the teaching here with that for Zazen, i.e. do not try to
think and do not try not to think, just sit; here he who exhibits

Questions are asked by all trainees on the first and fifteenth of every month in Sátá
temples. Unlike Rinzai however, all such questions are asked in public, not in private,
and all Zen masters in residence in the temple take turns in being questioned.
Here the author asks a question of the Director. The ceremony is called Shásan
and the actual question and answer are called mondo in Sátá. Mondo is the Sátá
equivalent of the Rinzai káan, however the asking of the latter always takes place
in private. Once a term the Abbot rises upon the altar, as the living Buddha, to be
questioned by all trainees in a ceremony similar to the above called Jádá.
true Buddhahood neither clings to anything nor pushes it
away, he just lives; Zazen is the key to the whole of Buddhahood.)
But this past, present and future, too, are again nonexistent
for time, also, has been transcended and, as this is so,
for those who have the instantaneous perception of true understanding,
this very time that you are reading this NOW is
none other than the time when Shakyamuni Buddha smiled
at Makakashyo in India, and YOU are Makakashyo; it is the
time when Hui-nêng was Transmitted at midnight, in secret,
and YOU are Hui-nêng in ancient China; it is the time when

62 The Stem of the Lotus
Dágen looked upon Koun Ejá in Japan in the thirteenth century
and YOU are Koun Ejá. If you want the Truth as much
as a hanged man wishes to loosen the rope around his neck,
you will understand these words instantly and know that YOU
yourself ARE Buddha, always have been and always will be;
you are enlightened in all ages simultaneously with the whole
universe. To those who realise the heart of Manjusri, not only
is duality transcended into unity but the very unity itself is
also transcended and the truth of Meister Eckhart’s words
proved for all time:– “And a man shall be free, and as pure as
the day prior to his conception in his mother’s womb, when
he has nothing, wants nothing and knows nothing. Such a one
has true spiritual poverty.” Bodhidharma put it this way:–
“The nature of the mind (Buddha Nature), when understood,
no human words can compass or disclose. Enlightenment is
naught to be obtained, and he that gains it does not say he
knows.” 5
This is true spirituality and true enlightenment, but do
not stay with unity any more than you stay with duality for if
you do you will be the embodiment of the saying, “(and he
who thinks that he is Buddha), there he sits upon his throne,
unseen by any save himself.”
Every philosopher knows that to reach perfection is to
reach an ending from which one must again start from the very
beginning. One is only Buddha when one is always becoming
Buddha by keeping the Precepts in their Absolute State. He
who reaches Buddhahood is the one who is himself and nothing
more. He is not pretending to be holy or unholy, nor is it
his problem if others dislike or worship him for being the way
he is. He just does that which has to be done and nothing more,
without ever saying that he is Buddha or that he is not. He is
always becoming Buddha and leaving Buddhahood behind
every moment of the day; he cannot hold on to Buddhahood

The Heart of Manjusri 63
any more than you who read this can hold on to the moment
at which you read the words that I have just written.
They who know the turning of the Wheel never say they
do or do not know to those who do not—they just live, doing
that which has to be done. Despite the thanklessness of the
job that he does, the Zen teacher has his compensations, but
he is not attached to them. He goes on, making himself as perfect
as possible as he goes, doing that which has to be done.
The last stage of training is to return to the world with
the bliss-bestowing hands of Maitreya, the Buddha who is to
come. In D.T. Suzuki’s book, The Manual of Zen Buddhism
there is the following verse:–
Returning to the city with bliss-bestowing hands, his
thatched cottage gate is closed, and even the wisest know
him not. No glimpses of his inner life are to be caught for
he goes on his own way without following the steps of
the ancient sages. Carrying a gourd he goes out into the
market, leaning against a staff he comes home. He is
found in company with wine-bibbers and butchers, he and
they are all converted into Buddhas.
Bare-chested and bare-footed, he comes out into
the market-place;
Daubed with mud and ashes, how broadly he
smiles!
There is no need for the miraculous power of the
gods,
For he touches, and lo! the dead trees are in full
bloom. 6
It is the duty of every trainee to share with the world the
glory of his own understanding and this is done in many
ways, not being confined to any one method. Remember that

64 The Stem of the Lotus
Avalokitesvara reveals herself in the world in all walks of
life and spheres of activity. The trainee may take up the work
of a priest, a doctor or a nurse, a teacher, hotel keeper or a
servant but his nature, if he continues to keep up his training
and does not become either ambitious, power hungry or
superior in his own mind with regard to others and especially
his former teachers, will be so different from that of ordinary
men that all the world will notice and want to copy him.
Just by being an Arhat one is, in fact, a Bodhisattva. By the
above gentle method of teaching, which is always devoid of
proselytising, he will gradually lead others away from the
idea of personal gain to higher things; thus Avalokitesvara
manifests herself at all times in the world of patience.
Unfortunately I must end this chapter on not quite so
lofty a note as I would like to; previously this chapter ended
here but, as a result of at least two people misunderstanding
it from the selfish viewpoint, I am forced to add this paragraph.
There is a great difference between the way in which sainthood
is looked at in Christianity and the way in which it is
looked at in Buddhism. Because Christianity believes that
there is a separate soul in each individual the outlook with regard
to saints is that they themselves are holy and fit to be in
heaven; in Buddhism, since there is no separate soul, the persons
concerned cleanse themselves of all past karma to such
an extent that that which belongs to the Eternal may be seen
in them and it is not theirs; thus Avalokitesvara appears in
them in this world in all walks of life but they are not individual
saints. Such a person is not exhibiting holiness that is
his personal property; he is exhibiting that which comes from
the Eternal—in the case of Avalokitesvara, the Compassionate
Nature of the Eternal which is synonymous with Avalokitesvara.
The above could be regarded as the difference
between a saint and a Bodhisattva but such an explanation

The Heart of Manjusri 65
may still lack for something. One thinks of Christian saints as
special people with special souls; one thinks of Bodhisattvas
as non-special people who are exhibiting the Eternal. In
Christianity one aspires to be a saint; one is ambitious to become
a saint. In Buddhism there is no aspiration to sainthood
and no ambition; having cleansed one’s karma one merely exhibits
the Eternal without being conscious of exhibiting the
Eternal and without caring whether one exhibits it or not since
it is the natural and right thing to do. The poet of the oxherding
picture quoted above lived in a Buddhist country where
what I have just said was naturally understood—at least at that
time; when we in the West can understand it, as naturally-born
Buddhists understand it, what I have written in this last paragraph
will not be necessary. Until that time, however, the difference
must be clearly understood and the Westerner who
suffers from the ambition to wander across the world doing
good must know that he is courting spiritual disaster.

CHAPTER 8.
WHAT ARE KÜANS?
It is essential to do Zazen if one would understand the
world we live in with anything deeper than the usual superficial
understanding of the average person, and it is not a matter
of doing anything out of the ordinary since all religions
have practiced contemplation and meditation in various forms
throughout the centuries. Even dogs and cats love to sit quietly
for long periods of time, however, most Western people, being
intellectually oriented as I said earlier, are plagued by either
fear or boredom during such periods if they have nothing specific
to think about and this is the main reason why the Rinzai
system of káans appeals to the average Westerner; it simply
gives him something to think about until he comes to the realisation
that there are no real questions that can be answered
by the processes of thought. Such a practice is concentration,
not Zazen.
It was Daie Sáká, born 1089, who advocated the use of
káans during Zazen as preferable to the old method of quiet
sitting, known as shikan taza in Japanese, which had prevailed
up to then and on which he himself had been trained,
as had, indeed, all the great masters up until that time, including
Rinzai himself. Since Daie Sáká was known to be
brilliantly intellectual, I strongly suspect that he found the
older method of meditation too difficult to practice; only the
66

What are Káans? 67
intellectual types seem to have difficulty in practicing the old
method of meditation (see the chapters on Ananda and other
intellectuals in Book Three). Since the whole purpose of
Zazen is to quieten the thought waves so that one may realise
one’s True Nature, the present day use of káans for many
Westerners, that of seeing how many they can solve like puzzles,
is utterly wrong. In Japan I have so often seen, with disgust
and sadness, a snobbish pride taken by these people in
telling their fellow trainees how many káans they have already
solved and what “heights of understanding” they have reached.
Many have a mistaken idea of what Zen “freedom,” about
which so much has erroneously been said, is.
Sátá Zen does not make it a rule of training that trainees
must “solve” a matter of three hundred or so káans before
being given their master’s seals and this for the very simple
reason that training is not for the purpose of gaining seals or
anything else but solely to teach the trainee the True Way of
Buddhism. Because the connection between káan technique
and the teachings of Buddha is obscure, many people have,
with some reason, believed in the past that Zen is not a branch
of Buddhism at all and I, for one, do not blame them for, as
yet, I have never seen any book which explained the connection
between the two. It would be wrong, however, to believe
such nonsense for Zen is the very essence of Buddhism itself.
Without Zazen, Buddha could never have reached enlightenment;
the very first “káan” was Shakyamuni Buddha’s own.
After seeing the four sights (see Chapter 1) and realising
the need for finding the cause of suffering and removing it,
He sat under the Bodhi Tree doing Zazen until the “káan” was
solved with the discovery of the Four Noble Truths. Thereafter
He taught the Four Noble Truths; His whole life of
forty-five years of service to mankind was an extended explanation,
and applied use, of the answer to His own “káan.”

68 The Stem of the Lotus
To just use káans as puzzles or, worse still, to believe that all
must be solved and then graduation is automatic, is a waste
of time. Sátá Zen does occasionally use káans as, and when,
applicable to a situation but never more than necessary.
In the Most Excellent Mirror—Samadhi it says, “When
a trainee asks a question, a matching answer always comes
from the Zen master—who uses all means, so varied, even so
to say that black is white (when teaching) because delusions
in the trainee’s mind are all topsy-turvy.” In other words, because
the trainee has no idea of what Buddhism REALLY is,
i.e. the TRUE use and keeping of the Precepts, his early attempts
at answering questions are rejected by the teacher although
the trainee may have, and frequently has, given the
right intellectual answer to the káan set. The teacher refuses
the answer because the trainee’s spiritual growth is not, as yet,
great enough for it to receive the seal of the teacher. Each time
the pupil comes to the teacher with his answer it is rejected
and each time the pupil comes back to the same answer, frequently
in different wording, with greater spiritual conviction
than he had in the beginning when answering it, until he eventually
explodes the answer and comes to the teacher no longer
caring whether the latter agrees with him or not because he
KNOWS with his whole being that his answer is right. This is
the right use of káans.
The important point to remember here is that the teacher
always gives matching answers to the trainee’s questions; in
other words, it is the pupil that makes the running and not
the master, the latter acting only as a mirror reflecting the reactions
and actions of the pupil: this is the master’s reason
for sometimes making black white, although he knows that
this is only muddling the pupil more. If a student is already
in a muddle, and is deliberately made to see that his thinking
and behaviour are muddled by a skillful teacher, he can

What are Káans? 69
do something to help himself, always presuming that he knows
that the muddles shown to him by the teacher are reflections
of himself.
Now this system is excellent as a means of character
training for Precept keeping and helping to strengthen faith
in the Eternal. When a trainee first comes to a temple he knows
the beliefs and basic tenets of Buddhism, the Ten Precepts and
other necessary doctrines, but he only knows them in his brain
and not deeply as the conviction of his blood and bones. By
the time he has undergone the strict moral training of the temple
for several years, his character is, if, after reflecting him,
the teacher gave him an excellent example, beyond reproach
and he keeps the Precepts because it is his inclination to do
so and not because it is a moral code which it is incumbent
upon him to keep as a result of an outside deity. Here again
the connection of Zen training with the old Buddhist Precepts
is exemplified. The moral codes of most religions are enforced
by a deity from outside but the Buddhist takes the
moral discipline of Buddhism upon himself. Because an external
deity is lacking, conviction of the Truth of the Precepts
must be generated from within the trainee; this is the use of
the conviction-stimulating reflection and example, i.e. correctly
understood káan technique. When the teacher sees that
the pupil has made the moral code his natural way of life, he
knows that the latter has finally taken the Buddha, Dharma and
Sangha for refuge in the True meaning of the words. One has
to live Buddhism, be Buddhism and, to do this, the Precepts
must flow through one’s veins as does one’s very life-blood.
Just as we do not notice the coursing of our blood but permit
it to flow unhindered, so the Buddhist lives the moral code of
the Precepts, unhindered by them and unhindering them. The
certainty of understanding that comes at various times, the
kenshá, as a result of meditation, deepens the spirituality and

70 The Stem of the Lotus
character of the person and enables him or her to enter into the
Precepts more deeply. Once it is second nature to be constantly
exemplifying the Precepts, one is not conscious of doing so
and so is not conscious of being either bound or Buddha. Therefore
Buddha recognises Buddha when the trainee beholds
the master, and the master beholds Buddha in the pupil when
both keep the Precepts with no smell of holiness and no taint
of evil for Buddha then walks, sleeps, sits, eats and works
in both of them without any knowledge of Buddha and
no attachment thereto. This is spiritual autonomy. Many can
reach this state successfully without káans of the orthodox
type at all. Rinzai forces the káan book on everybody; Sátá
studies the individual and artistically suits the teaching to his
or her needs.
In order to bring the student to the above level of acceptance
of the Precepts it is imperative to raise his conviction
of faith to its highest peak, and the first thing, which every
pupil must be certain of, is the possession of, i.e. faith in, his
own Buddha Nature.
It is important to find the Buddha within animals and
inanimate things. Once the certainty of one’s own Buddha
Nature has been established beyond doubt, the stream of Buddhism
has been entered and the trainee is then free to progress,
deepening his understanding as he goes.
If káans are ever used, it must be clearly understood that
the solving of each one is not a separate gaining of enlightenment
but a deepening of original enlightenment. Enlightenment
is not obtained piece-meal; it is one and undivided.
A shallowy glimpse is no less enlightenment than is a deep
one; and the fact that we all possess the Buddha Nature from
the beginning of time proves that we are already enlightened
anyway but must train ourselves in order to realise it. It is useless,
after reading the above, to consider that merely to know

What are Káans? 71
one possesses the Buddha Nature is the equivalent of being
enlightened, as some critics of Sátá Zen have, at times,
claimed as its most glaring fault, for to have something with
no awareness of its possession is, practically, the same as not
to possess it; awareness, the knowledge of possession, must
be awakened. One has to know of this possession, and still
train, in order to realise it to the full. To this end káans are
used when appropriate in Sátá Zen.
How is it, then, the reader may ask, that a teacher, when
using káans, may, on occasion, do evil acts, if the whole purpose
of the káan system is to teach the pupil the correct understanding
of the Precepts? The answer is that it is impossible to
harmonise right and wrong unless one knows fully what right
and wrong are and represent. One cannot know heaven without
also knowing hell; one cannot fully understand them without
transcending both. Most people are bound by the moral
code of their religions, but Buddhism teaches its followers
how to be freed by their moral code. This does not mean that
immorality is countenanced and encouraged as some drug
addicts and advocates of free love seem to think. Unless one
knows, with one’s whole being, that an act is evil, one does
not understand evil; unless one knows, with one’s whole being,
that an act is good, one does not understand good; unless
one knows, with one’s whole being, that a good act and a bad
act partake of both a Buddha and a devil action, being the
reverse and obverse of the same ‘coin’ so to speak, one does
not understand that the kindest Avalokitesvara is to be found
in hell and the worst devil occupies the highest heaven. The
teacher must accept the karmic consequences of any evil act
he may do in order to teach the transcendence of good and evil
to his pupils. Only after this paradox has been transcended can
the pupil fully understand the Goi Theory and the Precepts for
only then will he know how to keep these Precepts without

72 The Stem of the Lotus
being bound by them or being attached to them. It is as bad
to keep the Precepts out of attachment to morality as it is not
to keep them at all; a teacher sometimes breaks the Precepts
in order to teach the immorality of morality to those still suffering
from attachment to morality (and the teacher who does
this will still carry the karmic “can” for doing so). The grave
danger of attachment to the keeping of the Precepts is the creation
of spiritual pride. Eventually the Precepts are so transcended
that there is neither morality nor immorality to such
an extent that even the Precepts themselves do not exist and
the pupil is, instead, the very living embodiment of them. Such
a person could never be either a drug addict or an advocate of
free love, and he would not be able to explain to anyone the
reason why since it would be his nature to live a moral life.
This is the true keeping of the Precepts.

CHAPTER 9.
APOSTOLIC SUCCESSION.
So far as I can discover, no one has ever yet talked about
the priestly ranks to be found in Sátá Zen nor have the various
terms and titles used been explained. Since these things
are a source of much controversy in Western countries, I have
decided to devote a whole chapter to them. First and foremost
the term tokudá must be explained.
This is the most misunderstood word in Zen terminology.
Strictly speaking, it means ordination, but the Japanese have
stretched it to include the meanings, and equivalent status, of
Christian baptism and confirmation without employing a qualifying
word to differentiate between the three meanings. Since
this is so, many Western people return to their own countries
from Japan suffering from the idea that they are priests when,
in fact, they are only confirmed laymen. The blame for this
must be laid squarely at the door of the Japanese—after all,
if you insist on having only one word, meaning three different
things, you cannot blame the unfortunate foreigner who
looks it up in his dictionary, reads that it means ordination,
understands this in the same way that he would understand
it if he were a Christian, since this is its meaning in his own
culture, and goes away thinking that he is a full priest. It is
important to counteract such misunderstandings, and prevent
73

74 The Stem of the Lotus
recurrences in the future, but doing so is a bit like locking the
stable door after the horse has bolted. I have known of at least
three people who were going around dressed as priests, and
doing various ceremonies, when they were actually only confirmed
laymen. A fair way of judging whether or not the ceremony
you have undergone is that of a layman or a trainee
priest is to ask if you are expected to shave your head, wear
robes and enter a training temple. If the answer is no then you
can safely take it that you are a confirmed layman and not a
priest, even if the priest who does the ceremony looks up the
word in his dictionary and tells you otherwise. To become a
confirmed layman you agree to keep the Precepts and are
given a small, token rakhusu, or kesa, to wear; it is this last
which misleads people more, perhaps, than the actual terminology
since the kesa has always been the badge of the priest
in Buddhism. If you are planning on going to Japan, it would
be best to make exhaustive enquiries of any priest to whose
temple you may go, should you receive tokudá, since, to say
you are a priest when you are not one, upsets the Japanese
very considerably and no one wants to be branded a religious
fraud; especially when he is innocent.
Next let us look at the words monk and nun. In Zen temples
the Japanese again have only one word for both of these—
unsui. This word is made up of two Chinese characters, the
first of which means “cloud” and the second “water.” In combination,
their meaning is as follows:– an unsui is a person,
male or female, who wanders across the world, as free as a
cloud, in his search for Truth but yet has the strength of an
ocean to wash away the mountains that stand in his or her way.
Obviously this is a very different meaning from that usually
given to the words monk and nun in countries which have a
Christian culture or background. A monk or nun lives a dedicated
life in the service of God under vows of poverty,

Apostolic Succession 75
chastity and obedience, but the unsui takes no such vows; his
only vow is that of the Bodhisattva which is:– However innumerable
beings may be, I vow to save them; however difficult
the teachings are, I vow to master them; I vow to cleanse
my own heart (of karma). This is very different from the Christian
vows quoted above: there is another difference also. Both
male and female unsui in Sátá Zen are expected to become
members of the priesthood, i.e. priest or priestess, they are
not supposed to be content with just being unsui. This brings
into focus the difference between Christian and Buddhist monasticism;
the former does not permit nuns to become full
priests, but the female unsui in Zen is expected to become the
priestess of a temple. The ideal in the Buddhist scriptures is
that male and female are alike in the Buddha Mind and so men
and women can go up the ranks of the priesthood equally. Unfortunately,
Japanese custom (or prejudice, whichever word
you prefer) gets in the way of the female far more often than
it should with the result that there are not nearly as many full
priests among the women as there should be and those who
have made it have much poorer temples than the men. Prejudice
apart, the ideal in Japanese Sátá Zen (see “Shushági,”
p. 99, first para.) is complete equality of the sexes and a woman,
if she is energetic and resourceful, can go all the way up
the seven ranks of the priesthood although this is not so in
many other Buddhist Churches; quite a number of my friends
have gone up these ranks. Before the war, the obstacles
placed in a woman’s way were so great as to be almost insurmountable.
However, with the influx of new ideas from
outside Japan, life has become a lot easier for the female members
of the priesthood and a really energetic woman, if she is
willing to put up with slights from the male priests can, as
stated above, become a full priestess. It is easier for Western
women than it is, perhaps, for Japanese ones since the former

76 The Stem of the Lotus
possess more tenacity concerning this than do their Japanese
sisters.
Because of the great difference in meaning between the
English words monk and nun and the Japanese unsui, the former
are never used in describing Zen trainees in this book.
Scholars argue between the words trainee and seminarian as
translations of unsui, but I feel sure that the former is by far
the closer to its true meaning since the word seminarian does
not adequately describe the actual activities of the temple unsui.
Perhaps the very best solution would be to keep the Japanese
word unsui and carry it over into the English language
since no one English word can really convey its true meaning.
With regard to the words priest and priestess, the Japanese
characters present no such difficulties as those of unsui.
Oshá literally means “honorable” priest and ni-oshá means
female “honorable” priest, i.e. priestess. These terms are applied
to unsui after reaching the fifth grade of the priesthood
and cause no complication once they are truly understood according
to the above meaning. It is, of course, the duty of every
member of the priesthood to serve his fellow men to the best
of his ability and this may involve him in performing duties
that are not particularly of a priestly nature, such as working
in commerce or industry. Since every priest or priestess was
at one time an unsui, this fact is another one of the reasons
why the word unsui cannot be translated as monk or nun.
Let us now look at the various ranks of the priesthood.
These are seven in number.
1. Jâkai Tokudá (equivalent of laymen’s confirmation
in the Christian church and so not, strictly speaking,
a rank of the priesthood but, whilst it is not
incumbent on every Buddhist layman to undergo
this ordination ceremony, it is imperative for all
aspirant priests to do so).

Apostolic Succession 77
2. Tokudá (ordination to the priesthood as a trainee).
3. Shusáshá, or Chief Junior, (the ceremony of Hossen
is undergone after the trainee has reached a certain
level of understanding, can recite all the scriptures,
lead all the other trainees in the temple in debate
and perform various ceremonies).
4. Transmission (once this ceremony has been performed
upon an unsui, it is impossible for him to leave
the priesthood since he has then been joined to the
apostolic line of his own master. They who would
understand the apostolic line and the Transmission
should study the Denkároku of Book Three in detail).
5. Zuisse (this is a special, congratulatory ceremony,
only held in the head temples of Sájiji and Eiheiji,
at which trainees receive their certificates of priesthood.
When I was in Japan, the ceremony itself used
not to be obligatory, and many young trainees saved
themselves the expense of travelling to the head temples
by paying a sum of money to the head office of
the Church after taking the examination to prove their
ability to perform certain ceremonies, notably those
of funeral, wedding and Segaki. The ceremony was
instituted by imperial command and, as a ceremony,
is therefore of little use to Western trainees who naturally
are not subject to the emperor of Japan; for
them it is sufficient to take the test and pay the fee).
6. Shinzan and Kyoshi (the Kyoshi is the divinity and
teaching degree bestowed by the temple in which
the new priest underwent his training and, after
receiving it, he may do the ceremony of Shinzan,
or “ascending the mountain;” it is the induction
ceremony of a new priest of a temple).
7. Kessei or Angá (the four ceremonies of Kessei or
Angá are performed when a priest or priestess has a

78 The Stem of the Lotus
disciple whom he or she has trained from Tokudá to
Shusáshá. Strictly speaking, the terms Kessei and
Angá refer to the two periods of a hundred days, during
the rainy seasons of spring and autumn, during
which the priesthood undergoes its strict training.
Nowadays it is used somewhat loosely to mean the
four principle ceremonies, mentioned above, which
are then not spread out over a hundred days but compressed
into the space of less than a week. The differences
between the words “Kessei” and “Angá” are
solely sexually prejudicial, Kessei being used for
men, since it is very polite, and Angá being used for
women since it is not particularly polite; the two
words, however, stand for identically the same thing).
Often children were registered as future priests at a very
young age when I was in Japan—perhaps at birth, however,
I gather that this no longer takes place. Here again the word
tokudá was a misnomer in that it implied simply a paper registration
in an office of something that might never become
actual fact. Should a young person be so registered, he could
take Jâkai Tokudá, if he did not want to be a full priest when
he grew up, or he could merely keep Jâkai. To this day, it is
possible to sidestep the second and do the two simultaneously;
the second is renewable each year and many people come,
year after year, for this purpose. Both involve the person concerned
in living in the temple for about a week, under exactly
the same discipline as that of the priesthood, and attending
ceremonies. Those who only come to Jâkai, and do not undergo
Jâkai Tokudá, do not usually attend the actual confirmation
ceremony nor do they receive the token rakhusu. It is
usual for people to take the priesthood tokudá, or unsui ordination,
after Jâkai Tokudá, if they so wish, but sometimes the
priesthood ordination is done first. This is not a good practice

Apostolic Succession 79
since it puts the cart before the horse, but priestly fathers, who
wish to ordain their own sons without having to go to the great
expense of holding Jâkai Tokudá in their own temples, often
resort to it. The unfortunate young unsui, whose ceremonies
are done in this order, is made to do all the menial tasks in a
training temple until the next Jâkai ceremony which always
takes place in the spring. After this ceremonial error has been
corrected, he can continue his training normally.
Like Shakyamuni Buddha before him, the trainee has
two masters from whom he learns prior to finding his honshi,
or true master, with whom he will undergo the Transmission
ceremony. The first master is regarded as the trainee’s “father”
in Buddhism since he gives him birth in the family of
the Buddhas at ordination, a new name in religion and the opportunity
to be set free from the world of samsara. It is the
first master’s duty to teach his new disciple the scriptures, to
watch and correct his morals in accordance with the Precepts
and to feed, clothe and otherwise watch over his welfare, as
a parent watches over a child, providing him with financial
aid at all times. It is because of this last fact that it is so extraordinarily
difficult for Western people to get themselves
ordained by Japanese teachers. A little thought will make the
reason for this very clear. To be financially responsible for a
young boy or girl, in their ’teens or early twenties, and who
is, moreover, a member of your own nation, is one thing, but
to become financially responsible for an adult foreigner, of
whom you know little or nothing, is a very different matter
and some priests have been very badly treated by unscrupulous
foreigners in the past. There is also the fact that it is extremely
difficult for a priest to make an adult foreigner, of
whose language he is not certain and whose Japanese is probably
bad, to behave as a Japanese disciple, doing all the chores
of scrubbing, cleaning, cooking and waiting on the priest’s

80 The Stem of the Lotus
wife and children, as if he or she were a servant in the priest’s
house, whilst being scolded and sometimes beaten. Such behaviour
is required of disciples in Japan by all teachers: to behave
thus is reasonably easy when you are young, although
even twenty-year-old Westerners have difficulty with this sort
of thing, and the Japanese teachers are incapable, it seems, of
understanding that an adult cannot be treated in the same way
as an adolescent; as far as they are concerned, the disciple is
a baby Buddha who, having just been born, must be taught
accordingly. In the religious sense this is a good practice, but
it becomes ludicrous when it is carried over into everyday life
to such a degree that the person is being treated in the same
way, physically, as a small child. I know that there are some
types of Western mentality to which this appeals, at least for
a short time, but never for very long! As a result of all that I
have written above, it is extremely difficult to get one’s head
shaved, and enter the priesthood in Japan, if one wants it done
by a Japanese, and those teachers who do do it, the number
of which is extremely small, are not all exactly out of the top
drawer, their aim being frequently more to show off the number
of foreign disciples they have than to give those disciples
a genuine insight into Buddhism. One of the favourite occupations
of Japanese priests is to force foreign disciples to appear
on television or in newspapers for the teacher’s, or temple’s,
own glorification. The effect of this type of publicity on the
pupil is terrible since the very last thing that a sincere student
wants is anything of the sort whilst undertaking his search
for Truth; such banal, personal questions as these publicity
hounds ask are frequently rude in the extreme and tend to turn
the unfortunate trainee into an insincere public show rather
than to give a true picture of him or her. I say the above with
considerable feeling for I myself was subjected gravely to this
sort of thing until Kohá Zenji, lately Chief Abbot of Sájiji,

Apostolic Succession 81
found out about it and stopped any further interviews. Those
who wish to go to Japan to study should consider this information
carefully. I was lucky enough to find a true friend in
my Master but many are not.
At the end of a year from ordination, or a little earlier,
the trainee can become a Shusáshá, i.e. Chief Junior. If he is
being taught by his own father a much longer time may elapse.
The Shusáshá’s duties are as described earlier in this chapter:
the period of time during which he is in charge of the various
ceremonies and debates is one hundred days. For this special
training period he takes his second master—or should do: in
practice, in Japan, it is frequently the first master who does
not only the duties of the second but also the third as well.
The next grade, as stated earlier, is that of Transmission.
There is no way of gauging when this will take place since
it takes as long as it takes for a person to become truly converted
and decide to dedicate himself to his true, spiritual potentiality,
the Truth of Zen; under no circumstances can the
ceremony be done until this stage has been reached. It does
not, however, ALWAYS take a long time and age and sex have
no effect upon it: the majority of Transmissions take place
between the ages of twenty-five and forty-five and, although
there are exceptions, you will find, if you go through the
Denkároku (Book Three), that this was true in ancient times
as well as now: Shakyamuni Buddha was approximately
thirty-five, Christ around the same age whilst Dágen was
twenty-eight. The only people who really take a long time to
arrive at realisation are the ones who love book-learning and
argument. Unfortunately a good ninety-five per cent of all
foreigners, studying Zen, fall into the book-learning class; I
cannot emphasise too strongly the danger of book-learning
as a hindrance to Zen understanding: like Keizan, I too say
that erudition is a grave hindrance.

82 The Stem of the Lotus
There is an interesting, historical link between the original
Shakyamuni and the present day Transmission ceremony
in the placing of the mats belonging to the master and disciple.
In the history of Shakyamuni Buddha, (see Chapter 1) is
the story of His being brought, as a child, to the ascetic Asita
and placing His feet on the latter’s head, thus indicating that
He would be the greater. In the Transmission ceremony, the
mats of the master and disciple are placed first so that the
top edge of the master’s one overlaps the disciple’s very
slightly as they bow to each other and, later on, the side edge
of the disciple’s mat is placed over the master’s as they bow
side by side to the altar. In the text it says, “Although the disciple
stands beneath the master’s feet, he must also stand on
the master’s head.” This means that, if Buddhism is to remain
a living religion, the disciple must aim at Buddhahood.
In Japanese, Shakyamuni Buddha is called the “dai honshi,”
or Great, True Teacher, and the title given to the Transmission
master is that of “honshi,” or true teacher. Although
Shakyamuni Buddha had only two masters and then decided
to “go it alone,” the Zen trainee, as stated earlier, usually has
three, the last one standing in place of Shakyamuni Buddha
as His representative and descendant in the apostolic line. There
is a grave danger in this knowledge in that people think
that they cannot reach the Truth of Zen without a master but
nothing could be further from the meaning of Zen. After all,
Shakyamuni Buddha did not have a honshi—He made His own
way to realisation, and He was a man, not a god, from the
beginning of His life until His death: He was not gifted with
any power that we do not, ourselves, possess. So long as we
believe that we possess the Buddha Nature, and follow the
system of meditation taught by Shakyamuni Buddha, we can
rediscover that same Buddha Nature within ourselves without
any outside help—all that is really necessary is that we have

Apostolic Succession 83
sufficient belief in its existence: once again I quote, “Remember
thou MUST go alone, the Buddhas do but point the way.”
However, in this day and age, it is essential that a person present
himself to a master for certification in order to protect the
public from fraud if he wishes to act as a priest after realising
the Truth by himself. Many honshis act as catalysts for their
disciples; they do it by means of acute observation and spiritual
intuition, not by any magical power, although it may seem
they possess extraordinary powers to the ordinary man or
woman.
This last sentence may seem somewhat sweeping to
some so I will try to make it clearer. The honshi is the person
who ratifies the final realisation of Zen Truth, but we should
remember that many stories tell of people arriving at their
realisations as a result of inanimate objects: in these cases the
objects were the catalysts. Such a realisation is afterwards confirmed
by the trainee’s honshi as a realisation and the honshi
adds his spiritual certainty at confirmation. Spiritual certainty,
the Turning of the Wheel, and observation over a long period
of time—it is debatable which of the two is the more valuable
since a person may Turn the Wheel and still have a long
way to go in order to perfect himself—will tell the teacher
when the disciple is truly ready for Transmission. The Turning
of the Wheel tells both master and disciple of the meeting
of Buddha Nature with Buddha Nature; of heart with heart;
the flowing of the two into one and the one merging into the
immaculacy of nothingness. This spiritual intuition and certainty
apart, a person may still not be ready for Transmission
for some time after his realisation since his character training
may not be finished but, in this sense, no disciple is ever fully
ready for Transmission since a perfect character is impossible:
a real kenshá, however, will make the character training
a thousand times easier for both the master and the disciple.

84 The Stem of the Lotus
Because of the importance of character training, and herein
the master’s observation comes into play, the honshi must at
all times set an example of being as perfect as possible within
the Precepts, and it is the duty of the disciple to copy his good
points and not his mistakes. All masters make mistakes, being
human, and some make them deliberately so as to make
sure that the disciple does not stay with immaculacy but learns
that there is nothing holy or unholy anywhere; at the same
time, knowing that both master and disciple are imperfect,
they must still continue their own training whilst remaining
perfectly themselves, sometimes even performing a seemingly
evil act (for which they will bear the karmic consequences) in
order to teach the disciple the TRUE meaning of right and wrong.
A honshi, after observing the trainee over a long period of time,
affirms or denies the latter’s understanding by either giving
or withholding the sealed, silken certificates of Transmission
and doing the actual ceremony.
The tragedy of most Western people in Japan is that they
are hunting for a “god the father” figure who will teach them
everything. This is wrong. They MUST do Zazen and realise
that no one can help them except themselves. They must
clearly understand that all things are teaching at all times if
they are truly looking for teaching. Anything, or anyone, that
is the catalyst for the realisation of Zen Truth for a person
is Buddha. If the reader is searching for a special person as a
“master” he will get nowhere for he is very definitely in the
world of the opposites; he is saying that one thing is Buddha
and another is not. Do not be misled by the popular trend in
the West of going master hunting. Transmission from a honshi
is necessary for the purpose of apostolic succession in the
priesthood and is a certification of spiritual understanding;
since this is so, it is never permitted to laymen. This is not
because laymen cannot reach the Truth of Zen—they can and

Apostolic Succession 85
often do—however, they neither get, nor need, a certificate
to prove it that is the same as a priest’s.
Do not think that the Ancestors in the apostolic line in the
Denkároku were different from yourself. First there was
Makakashyo who, being a deeply spiritual type, could understand
things easily by intuition; then came Ananda who was
so busy running around in erudite circles in his own head that
it took him years and years just to accept a very simple fact—
one that was so simple that his erudite brain could not believe
it was true. Shánawashyu carried around a personal, psychological
problem concerning clothes and so was the prototype
of the present-day psychological problem cases that come
all the time to Japanese temples. Mishaka liked playing with
supernatural arts until he found something better to do in religion;
Bashumitsu was probably one of the worst dipsomaniacs
the world has ever known until he accidentally met a true
priest—up to that time he thought intoxicating liquor was the
finest thing there was—simply because he knew of nothing better.
Such things as the above do not prevent a person from
reaching sainthood so long as they are not clung to with a closed
mind. All these people had to admit to themselves that perhaps
they were wrong—they had to do sange suru, admission of being
at, and acceptance of, fault before they could make any
progress spiritually; if the reader wants to study Zen seriously
he must take a good look at himself, decide that he does not
think very much of what he appears to be, and do sange suru
too. After all, most people cling to things because they know
of nothing better—it is the willingness to believe that there
may be something better that makes spiritual growth possible;
it is the willingness to recognise that one was, up to the
time of seeing that better thing, mistaken that results in sange
suru. So Transmission is recognition of Buddhahood, spiritual
autonomy and confirmation thereof. The ceremony cannot be

86 The Stem of the Lotus
performed before reaching the age of majority and, in actual
fact, is almost never done before the age of twenty-five.
Zuisse is of little use to Western people since it is part
of Japanese custom, rather than original Buddhism, and so no
deeper explanation is made of it here. Kessei is useful in foreign
countries both as a ceremonial form, since it contains the
ceremonies needed for the testing of a teacher and a Shusáshá,
and as a certification of their ability. The West needs to keep
the teaching of Zen in its original purity and, for this, gorgeous
ceremonies, such as Zuisse, are quite unnecessary. The
degree certificates issued by various training temples are valuable
in some ways but there is no reason why, after the establishment
of Western training temples, similar certificates
cannot be issued in English with examinations in the same
language. Such certification would be far more valuable than
in Japanese since the language difficulty is insurmountable
for many Westerners.
The title of “Ráshi” is much misunderstood in the West.
Since the word means “Reverend,” it is often applied as an
honorific by people when greeting a priest. Most priests are
not too happy with the term since it has the connotation of
old and useless as well as noble; they prefer, instead, the last
half of the word, or its second Chinese character, which is shi,
or sensei, meaning “teacher” or “master” in Japanese. There
are many titles in Zen with somewhat similar uses and meanings
as ráshi, one being Zenji which means, literally, “Zen
Master,” but there is a difference in the use of the term ráshi
in the Rinzai and Sátá Churches. After receiving the title from
his master, a Rinzai priest is always called by it whilst a Sátá
priest is not necessarily so called. Although the Sátá priest’s
master may have thought him worthy of the title, as a result
of his spirituality, other persons may not necessarily have the
same opinion. This does not mean that the priest concerned

Apostolic Succession 87
is a bad one or unworthy of the title—there are priests who
are good for some trainees and not for others. The title should
only be conferred by a master on a really worthy disciple in
both Rinzai and Sátá: a Sátá priest may be a ráshi to his master
and not to anyone else. The Sátá practice has the advantage
of keeping ráshis from temptations which, being only human,
they may succumb to—remember that, although a priest may
have understood true spirituality and become a ráshi, he is
still as much subject to making mistakes and creating bad
karma as is the next man; for this reason Dágen wrote, in
the “Shushági,” that it was wrong to consider a priest’s shortcomings
and criticise his actions if he was teaching true
religion—one’s duty was to be grateful for such teaching and
not criticise, remembering that perfection is impossible.
The above has been written to clarify many points about
which there seems to be much misunderstanding in the West.
Whilst I realise that this short explanation is inadequate, I do
not wish to bore the reader with details that are not of importance
to his studies. Anyone who has been to Japan, and
received an “ordination” there, had best consider what that
ordination really means, unless he has spent many years going
up all the ranks described in the foregoing list. Only if
they have gone through them ALL, and continue to pay taxes
for them, are they really priests of the Sátá Zen Church IN
JAPAN; in Western countries it may be sufficient to have only
gone up as far as Transmission since we are not trying to follow
in the steps of the Japanese but in those of Shakyamuni
Buddha.

BOOK TWO.
THE TEACHINGS OF
DÜGEN ZENJI.

INTRODUCTION
TO THE TRANSLATIONS.
Dágen Zenji, 1200–1253, was born in Japan and entered
the priesthood at the age of twelve. He studied Tendai Buddhism
on Mount Hiei but, finding the teaching there unsatisfying
from the religious point of view, went to Kyoto where
he studied Rinzai Zen under Myozen, a pupil of Eisai, founder
of Rinzai Zen in Japan. He left for China, with Myozen, in
1223, again because he could find no real depth in the Rinzai
teachings. He studied much in various temples in China, eventually
receiving theTransmission from the Abbot of Tendázan,
Tendá Nyojá Zenji, and returning to Japan in l227. He stayed
for a time at Kenninji, in Kyoto, but left there, since he felt
that he was not yet competent to teach, in order to retire to a
small temple; here he commenced his now famous writings.
He became the first Abbot of Kosháji, in 1236, and was offered
the opportunity to become the founder of Daibutsuji,
later Eiheiji, by Hatano Yoshihige: he died in Kyoto. He is
known in Japan either as Eihei Dágen Zenji or by his posthumous
title of Kásá Jáyá Daishi.
Dágen Zenji brought with him from China both the
Transmission and the teachings of the Sátá Zen Church of
Buddhism. This Church, which is the oldest of all the Zen
Churches (both the Übaku and Rinzai Churches are derivatives),
is perhaps the only Church of Mahayana Buddhism to
91

92 The Teachings of Dágen Zenji
retain some of the original Indian elements of Hinayana Buddhism.
There is no doubt that Dágen’s way was, and still is,
hard to follow, for he was a somewhat puritanical mystic, but
there is equally no doubt that he inspired Japanese Buddhism
with a new spirit. His major works are Shábágenzá, Eiheikároku,
Eihei-shingi, Gakudá-yájinshâ and Kyájukaimon. 7 The
Kyájukaimon is essential if one would understand the moral
training and the scope of Sátá Zen teaching.
The translation in this book is not literal for the very good
reason that, were it so, the book would lose much of its true
feeling and flavour; instead, I have tried to give the religious
fervour, with which Dágen obviously wrote, its full value. The
main teaching of the Sátá Church that he brought with him was
that no words or scriptural text could adequately express the
Spirit of Buddhism and therefore those who were bound by such
words and scriptures could understand nothing of the Truth
which had been Transmitted by the Buddha Himself to His first
disciple, Makakashyo, who had, in his turn, handed it on, from
disciple to disciple, down the line of Ancestors to the present
day.
The following translated writings must be understood as
exhortations to his followers to be earnest and strenuous in their
training and his own sentiments on this subject are clearly expressed.
Serenity, simplicity and purity were his ideal and his
whole life was a living expression thereof. They who would
follow in his footsteps must live immaculately pure lives, within
the Precepts of the Buddha, without in any way being bound
thereby, thus morality becomes the norm without being hindered
by either morality or rules and regulations. Purity of life
and thought, harmony within the community and the destruction
of all rules and regulations that did not lead to the complete
freeing of the mind to commune with the One Mind of
the Buddha were absolute essentials for all his followers and,

Introduction to the Translations 93
at the heart of the teaching, as the lode-stone to which all returned,
was silent meditation during which one just sat as had
the Buddha, in utter serenity of contemplation, Buddha Nature
communing with the Buddha Mind: theology, as far as he was
concerned, was of no importance whatsoever. His was an intuitive
method of spiritual training which resulted in a lofty transcendence
over worldly care and desire; it led to the elimination
of suffering, and the attachment thereto, of which the Buddha
speaks in the Four Noble Truths.
When words appear in brackets in the text of Dágen, it
should be understood that the words contained therein have been
inserted by me for the purpose of clarifying the text.

SHUSHÜGI.
WHAT IS TRULY MEANT BY
TRAINING AND ENLIGHTENMENT.
Introduction (The Reason for Training).
The most important question for all Buddhists is how to
understand birth and death completely for then, should you
be able to find the Buddha within birth and death, they both
vanish. All you have to do is realise that birth and death, as
such, should not be avoided and they will cease to exist for
then, if you can understand that birth and death are Nirvana
itself, there is not only no necessity to avoid them but also
nothing to search for that is called Nirvana. The understanding
of the above breaks the chains that bind one to birth and
death therefore this problem, which is the greatest in all Buddhism,
must be completely understood.
It is very difficult to be born as a human being and equally
difficult to find Buddhism however, because of the good
karma that we have accumulated, we have received the exceptional
gift of a human body and are able to hear the Truths
of Buddhism: we therefore have the greatest possibility of a
full life within the limits of birth and death. It would be criminal
to waste such an opportunity by leaving this weak life
of ours exposed to impermanence through lack of faith and
commitment.
94

Shushági (Training and Enlightenment) 95
Impermanence offers no permanent succour. On what
weeds by the road-side will the dew of our life fall? At this
very minute this body is not my own. Life, which is controlled
by time, never ceases even for an instant; youth vanishes for
ever once it is gone: it is impossible to bring back the past when
one suddenly comes face to face with impermanence and it is
impossible to look for assistance from kings, statesmen, relatives,
servants, wife or children, let alone wealth and treasure.
The kingdom of death must be entered by oneself alone with
nothing for company but our own good and bad karma.
Avoid the company of those who are deluded and ignorant
with regard to the Truth of karmic consequence, the three
states of existence and good and evil. It is obvious that the
law of cause and effect is not answerable to my personal will
for, without fail, evil is vanquished and good prevails; if it were
not so, Buddhism would never have appeared and Bodhidharma
would never have come from the west.
There are three periods into which the karmic consequences
of good and evil fall; one is the consequence experienced
in this present world, the second is consequence
experienced in the next world and the third consequence experienced
in a world after the next one; one must understand
this very clearly before undertaking any training in the way
of the Buddhas and Ancestors, otherwise mistakes will be
made by many and they will fall into heresy; in addition to
this, their lives will become evil and their suffering will be
prolonged.
None of us have more than one body during this lifetime,
therefore it is indeed tragic to lead a life of evil as a result of
heresy for it is impossible to escape from karmic consequence
if we do evil on the assumption that, by not recognising an
act as evil, no bad karma can accrue to us.

96 The Teachings of Dágen Zenji
Freedom is Gained by the Recognition of
Our Past Evil Acts and Contrition Therefor.
Because of their limitless compassion the Buddhas and
Ancestors have flung wide the gates of compassion to both
gods and men and, although karmic consequence for evil acts
is inevitable at some time during the three periods, contrition
makes it easier to bear by bringing freedom and immaculacy:
as this is so, let us be utterly contrite before the
Buddhas.
Contrition before the Buddhas brings purification and
salvation, true conviction and earnest endeavour: once
aroused, true conviction changes all beings, in addition to ourselves,
with benefits extending to everything including that
which is animate and inanimate.
Here is the way in which to make an act of perfect contrition.
“May all the Buddhas and Ancestors, who have become
enlightened, have compassion upon us, free us from
the obstacle of suffering which we have inherited from our
past existence and lead us in such a way that we may share
the merit that fills the universe for they, in the past, were as
we are now, and we will be as they in the future. All the evil
committed by me is caused by beginningless greed, hate and
delusion: all the evil is committed by my body, in my speech
and in my thoughts: I now confess everything wholeheartedly.”
By this act of recognition of our past behaviour, and
our contrition therefor, we open the way for the Buddhas and
Ancestors to help us naturally. Bearing this in mind, we
should sit up straight in the presence of the Buddha and repeat
the above act of contrition, thereby cutting the roots of
our evildoing.

Receiving the Precepts.
Shushági (Training and Enlightenment) 97
After recognising our evil acts and being contrite therefor,
we should make an act of deep respect to the Three Treasures
of Buddha, Dharma and Sangha for they deserve our
offerings and respect in whatever life we may be wandering.
The Buddhas and Ancestors Transmitted respect for the Buddha,
Dharma and Sangha from India to China.
If they who are unfortunate and lacking in virtue are
unable to hear of these Three Treasures, how is it possible for
them to take refuge therein? One must not go for refuge to
mountain spirits and ghosts, nor must one worship in places
of heresy, for such things are contrary to the Truth: one must,
instead, take refuge quickly in the Buddha, Dharma and
Sangha for therein is to be found utter enlightenment as well
as freedom from suffering.
A pure heart is necessary if one would take refuge in the
Three Treasures. At any time, whether during the Buddha’s
lifetime or after His demise, we should repeat the following
with bowed heads, making gasshá:– “I take refuge in the
Buddha, I take refuge in the Dharma, I take refuge in the
Sangha.” We take refuge in the Buddha since He is our True
Teacher; we take refuge in the Dharma since it is the medicine
for all suffering; we take refuge in the Sangha since its
members are wise and compassionate. If we would follow the
Buddhist teachings, we must honour the Three Treasures; this
foundation is absolutely essential before receiving the
Precepts.
The merit of the Three Treasures bears fruit whenever
a trainee and the Buddha are one: whoever experiences
this communion will invariably take refuge in the Three
Treasures, irrespective of whether he is a god, a demon or an
animal. As one goes from one stage of existence to another,

98 The Teachings of Dágen Zenji
the above-mentioned merit increases, leading eventually to
the most perfect enlightenment: the Buddha Himself gave
certification to the great merit of the Three Treasures because
of their extreme value and unbelievable profundity—it is essential
that all living things shall take refuge therein.
The Three Pure, Collective Precepts must be accepted
after the Three Treasures; these are:– Cease from evil, Do only
good, Do good for others. The following ten Precepts should
be accepted next:– 1. Do not kill, 2. Do not steal, 3. Do not
covet, 4. Do not say that which is untrue, 5. Do not sell the
wine of delusion, 6. Do not speak against others, 7. Do not
be proud of yourself and devalue others, 8. Do not be mean
in giving either Dharma or wealth, 9. Do not be angry, 10.
Do not debase the Three Treasures.
All the Buddhas have received, and carefully preserved,
the above Three Treasures, the Three Pure Collective Precepts
and the ten Precepts.
If you accept these Precepts wholeheartedly the highest
enlightenment will be yours and this is the undestroyable
Buddhahood which was understood, is understood and will
be understood in the past, present and future. Is it possible
that any truly wise person would refuse the opportunity to
attain to such heights? The Buddha has clearly pointed out to
all living beings that, whenever these Precepts are Truly
accepted, Buddhahood is reached, every person who accepts
them becoming the True Child of Buddha.
Within these Precepts dwell the Buddhas, enfolding all
things within their unparallelled wisdom: there is no distinction
between subject and object for any who dwell herein. All
things, earth, trees, wooden posts, bricks, stones, become
Buddhas once this refuge is taken. From these Precepts come
forth such a wind and fire that all are driven into enlightenment
when the flames are fanned by the Buddha’s influence:

Shushági (Training and Enlightenment) 99
this is the merit of non-action and non-seeking; the awakening
to True Wisdom.
Awakening to the Mind of the Bodhisattva.
When one awakens to True Wisdom it means that one
is willing to save all living things before one has actually saved
oneself: whether a being is a layman, priest, god or man, enjoying
pleasure or suffering pain, he should awaken this desire
as quickly as possible. However humble a person may
appear to be, if this desire has been awakened, he is already
the teacher of all mankind: a little girl of seven even may be
the teacher of the four classes of Buddhists and the mother of
True Compassion to all living things. One of the greatest
teachings of Buddhism is its insistence upon the complete
equality of the sexes.
However much one may drift in the six worlds and the
four existences even they become a means for realising the
desire for Buddhahood once it has been awakened: however
much time we may have wasted up to now, there is still time
to awaken this desire. Although our own merit for Buddhahood
may be full ripe, it is our bounden duty to use all this merit
for the purpose of enlightening every living thing: at all times,
there have been those who put their own Buddhahood second
to the necessity of working for the good of all other living
things.
The Four Wisdoms, charity, tenderness, benevolence
and sympathy, are the means we have of helping others
and represent the Bodhisattva’s aspirations. Charity is the
opposite of covetousness; we make offerings although we ourselves
get nothing whatsoever. There is no need to be concerned
about how small the gift may be so long as it brings
True results for, even if it is only a single phrase or verse of

100 The Teachings of Dágen Zenji
teaching, it may be a seed to bring forth good fruit both now
and hereafter.
Similarly, the offering of only one coin or a blade of grass
can cause the arising of good, for the teaching itself is the True
Treasure and the True Treasure is the very teaching: we must
never desire any reward and we must always share everything
we have with others. It is an act of charity to build a ferry or
a bridge and all forms of industry are charity if they benefit
others.
To behold all beings with the eye of compassion, and to
speak kindly to them, is the meaning of tenderness. If one
would understand tenderness, one must speak to others whilst
thinking that one loves all living things as if they were one’s
own children. By praising those who exhibit virtue, and feeling
sorry for those who do not, our enemies become our friends
and they who are our friends have their friendship strengthened:
this is all through the power of tenderness. Whenever
one speaks kindly to another his face brightens and his heart
is warmed; if a kind word be spoken in his absence the impression
will be a deep one: tenderness can have a revolutionary
impact upon the mind of man.
If one creates wise ways of helping beings, whether they
be in high places or lowly stations, one exhibits benevolence:
no reward was sought by those who rescued the helpless tortoise
and the sick sparrow, these acts being utterly benevolent.
The stupid believe that they will lose something if they
give help to others, but this is completely untrue for benevolence
helps everyone, including oneself, being a law of the
universe.
If one can identify oneself with that which is not oneself,
one can understand the true meaning of sympathy: take, for
example, the fact that the Buddha appeared in the human world
in the form of a human being; sympathy does not distinguish

Shushági (Training and Enlightenment) 101
between oneself and others. There are times when the self
is infinite and times when this is true of others: sympathy is
as the sea in that it never refuses water from whatsoever
source it may come; all waters may gather and form only
one sea.
Oh you seekers of enlightenment, meditate deeply upon
these teachings and do not make light of them: give respect
and reverence to their merit which brings blessing to all living
things; help all beings to cross over to the other shore.
Putting the Teachings into Practice
and Showing Gratitude.
The Buddha Nature should be thus simply awakened in
all living things within this world for their desire to be born
herein has been fulfilled: as this is so, why should they not
be grateful to Shakyamuni Buddha?
If the Truth had not spread throughout the entire world
it would have been impossible for us to have found it, even
should we have been willing to give our very lives for it: we
should think deeply upon this: how fortunate have we been
to be born now when it is possible to see the Truth. Remember
the Buddha’s words, “When you meet a Zen Master who
teaches the Truth do not consider his caste, his appearance,
shortcomings or behaviour. Bow before him out of respect
for his great wisdom and do nothing whatsoever to worry
him.”
Because of consideration for others on the part of the
Buddhas and Ancestors, we are enabled to see the Buddha even
now and hear His teachings: had the Buddhas and Ancestors
not truly Transmitted the Truth it could never have been heard
at this particular time: even only so much as a short phrase or

Before breakfast all the trainees carefully clean the monastery grounds. Here the
author sweeps leaves in the grounds of Dai Hon Zan Sájiji. The gate for the Imperial
envoy may be seen in the background.
section of the teaching should be deeply appreciated. What
alternative have we but to be utterly grateful for the great compassion
exhibited in this highest of all teachings which is the
very eye and treasury of the Truth? The sick sparrow never
forgot the kindness shown to it, rewarding it with the ring belonging
to the three great ministers, and the unfortunate tortoise
remembered too, showing its gratitude with the seal of

Shushági (Training and Enlightenment) 103
Yáfu: if animals can show gratitude surely man can do the
same?
You need no further teachings than the above in order
to show gratitude, and you must show it truly, in the only real
way, in your daily life; our daily life should be spent constantly
in selfless activity with no waste of time whatsoever.
Time flies quicker than an arrow and life passes with
greater transience than dew. However skillful you may be, how
can you ever recall a single day of the past? Should you live
for a hundred years just wasting your time, every day and
month will be filled with sorrow; should you drift as the slave
of your senses for a hundred years and yet live truly for only
so much as a single day, you will, in that one day, not only
live a hundred years of life but also save a hundred years of
your future life. The life of this one day, to-day, is absolutely
vital life; your body is deeply significant. Both your life
and your body deserve love and respect for it is by their agency
that Truth is practiced and the Buddha’s power exhibited: the
seed of all Buddhist activity, and of all Buddhahood, is the
true practice of Preceptual Truth.
All the Buddhas are within the one Buddha Shakyamuni
and all the Buddhas of past, present and future become
Shakyamuni Buddha when they reach Buddhahood. This
Buddha Nature is itself the Buddha and, should you awaken
to a complete understanding thereof, your gratitude to the
Buddhas will know no bounds.

EIHEI-SHINGI
DÜGEN’S MONASTIC RULES.
TAITAIKOHÜ.
HOW JUNIOR PRIESTS MUST BEHAVE
IN THE PRESENCE OF SENIOR PRIESTS.
A Taiko is a senior member of the priesthood (male or
female) who has been in training for a period of five years or
more longer than the priest in his presence. Since they have
spent much time in training, they are very excellent in their
understanding of Buddhism and all junior members of the
priesthood must show their respect for these senior ones in
their daily behaviour. This code of behaviour of sixty-two
rules is excellent for juniors of the present day to follow.
1. The kesa must be worn and the mat carried at all times
when a senior is present.
2. The kesa must not be worn merely as if a covering for the
shoulders in the presence of a senior. One of the scriptures
says, “If all we do is cover our shoulders with the kesa in the
presence of the Buddha, priests and seniors we shall fall into
the worst of hells.”
3. Clasp your hands respectfully when you see a senior; do
not allow them to hang down.
4. Sit upright without leaning back when in the presence of
a senior and never stare at him.
104

Eihei-shingi: Taitaikohá (Rules for Junior Priests) 105
5. Do not laugh loudly, suddenly or with disrespect in the
presence of a senior.
6. All seniors must be served with the same respect as that
which you would accord your own master.
7. Be grateful for all teaching given by a senior; be attentive
and do not require its repetition.
8. Always show humility when with seniors.
9. When with a senior never scratch or hunt vermin.
10. Do not spit or blow your nose when with a senior.
11. Do not clean your teeth or rinse your mouth when with
a senior.
12. Always wait for a senior’s permission before sitting
down in his presence.
13. Do not sit on any raised surface whereon the senior may
sit or sleep.
14. Never touch a senior when near him.
15. A senior of five years has the rank of Acarya; one of ten
years has the rank of Upadhyaya; this is the law of Buddha
and you must remember it well.
16. Never sit down before the senior permits you and then
clasp your hands, sit down respectfully and upright, showing
no sign of laziness or disrespect.
17. Never lean to right or left when with a senior; this is gross
impoliteness.
18. Show humility when giving information to a senior and
never say all you wish to.
19. When with a senior never give a large yawn; if you must
yawn cover your mouth.
20. Never touch your face, head or limbs when with a senior.
21. Do not sigh heavily; behave yourself with respect when
with a senior.
22. Stand as if at attention when with a senior if you must
stand.

106 The Teachings of Dágen Zenji
23. If another senior enters the room in which you are sitting
with another senior stand and bow respectfully.
24. If there is a senior’s room next to yours never read scriptures
loudly.
25. Never give information on religion to others without the
direction of a senior no matter how many times you may be
asked.
26. Always give truthful answers to seniors’ questions.
27. Be careful to neither disappoint nor anger a senior and
look at him straightly when addressing him.
28. Never bow to another junior when you are with a senior.
29. Never receive reverence from another in the presence of
a senior.
30. Work faster than the seniors at laborious work and slower
than they at that which is agreeable if you are living with them.
31. Never be slow in giving respect to a senior whenever you
meet one.
32. Always ask the meaning of scriptures or the Vinaya if you
are fortunate enough to become acquainted with a senior; you
must never be contemptuous of him or idle in his presence.
33. Should a senior become ill it is your duty to nurse him.
34. Never jest in the presence of a senior either about himself
or his room and do not indulge in idle chatter.
35. Never criticise or praise a senior in the presence of another
senior.
36. Do not show contempt for a senior by asking frivolous
questions.
37. Shaving the head, cutting the nails or changing the lower
garments must never be done in the presence of a senior.
38. No junior may go to bed before all the seniors in the house
have retired.
39. No junior may take food prior to seniors.
40. No junior may bathe prior to seniors.

Eihei-shingi: Taitaikohá (Rules for Junior Priests) 107
41. No junior may sit down before a senior does.
42. If you meet a senior you must bow and follow him; you
may only return home when he directs you to do so.
43. If a senior becomes absent-minded be respectful when
refreshing his memory.
44. If a senior makes a mistake do not sneer at him either publicly
or in private.
45. When entering a senior’s room snap your fingers three
times to announce your entrance.
46. When entering a senior’s room never do so by the centre
of the doorway for this indicates pride; always do so from
either the left or right side of the door.
47. If you go regularly to a senior’s room always enter and
leave by the left side of the door; never go boldly through the
centre of the entrance.
48. Do not take meals before a senior has taken his.
49. You may not stand up before a senior does so.
50. If a benefactor or donor comes to see a senior you must
sit down, erect, and listen politely to the sermon that the senior
may give; you may not leave the room abruptly.
51. Do not scold others in the presence of a senior; not even
if they deserve it.
52. If a senior is present do not call to others from a distance.
53. If you take off your kesa do not leave it in a senior’s room.
54. No junior may criticise a senior’s sermon or lecture.
55. Do not clasp your hands around your knees if a senior is
present.
56. Do not bow to a senior if he happens to occupy a less important
seat than you at some function or meal.
57. Always leave your room before bowing to a senior.
58. You must never bow to a senior if you are sitting on a
chair and he is sitting on the floor.
59. If the senior has teachers be mindful thereof.

108 The Teachings of Dágen Zenji
60. If a senior has disciples be as respectful to them as you
are to him; never waver in your respect to a senior.
61. When one senior is with another senior the seniority of
either is of no account to the other.
62. For you seniors will always exist; there will always be
someone senior to you both when you are a first grade unsui
and when you become a Buddha.
The foregoing code of behaviour represents the True
Body and Mind of the Buddhas and Ancestors; if you do not
realise this to the full the Pure Law will disappear and the Way
of the Buddhas and Ancestors will be laid waste. Only those
who have done good works in former existences will be able
to comprehend the value of this behavioural code; it is the very
perfection of Mahayana.
SHURYÜ-SHINGI.
TRAINEES’ HALL RULES.
The behaviour in the Trainees’ Hall must be in accordance
with the Precepts of the Buddhas and Ancestors as well
as with the teachings of the scriptures of the Hinayana and
Mahayana, paying special attention to the rules of Hyakujá.
Hyakujá states in his rules that our every action, whether great
or small, must be in accordance with the Precepts of the Buddhas
and Ancestors, therefore we must read the Vinaya and
other scriptures in the Trainees’ Hall.
The scriptures of the Mahayana and the words of the
Ancestors must be read when in the hall; one must meditate
deeply on the teachings of the old Zen Masters and try to follow
those teachings.

Eihei-shingi: Shuryá-shingi (Trainees’Hall Rules) 109
Nyojá Zenji, my former master, once said to his trainees,
“Have you ever read the scripture delivered by the Buddha on
His deathbed? Within this hall we must love each other and
be deeply grateful for the opportunity of possessing a compassionate
mind which enables us to be parents, relatives,
teachers and wise priests; because of this compassionate mind
our countenances will for ever show tenderness and our lives
will for ever be blissful. We must never speak ill of another
even if his language is coarse. We should speak tenderly to
such a one, gently pointing out his fault, rather than defame
him when he is not present. When we hear something of value
we should put it into practice; by so doing we gain great merit.
How fortunate it is that we are together. How fortunate it is
that we, in this hall, have been able to make the acquaintance
of those who, in former lives, performed good works and
have thus become the treasures of the priesthood. What joy!
Amongst the laity there is a great difference between related
and unrelated persons, yet the Buddhist brotherhood possesses
greater intimacy than most persons have with themselves.
Zen Master Enan, of Üryuzan, once said, ‘the fact that we are
in this boat is due entirely to our good deeds in past lives; that
we are blessed with the opportunity of spending the training
period together in the same monastery is equally due to the
same cause. Although we are now in the position of master
and trainees, one day we will all be Buddhas and Ancestors.’”
We must not disturb others by reading scriptures or poetry
in a loud voice when in the hall, nor may we hold a rosary when
in others’ presence. Herein all that we do must be gentle.
Visitors must never be permitted to enter the hall, nor
may they be conversed with there, whatever their occupation.
Those who must speak to shop-keepers must do so elsewhere.
Never talk idly or joke when in the hall. However great
is the desire to laugh it must not be indulged in; we must always

110 The Teachings of Dágen Zenji
remember the four views of Buddhism:– there is impurity of
body, pain in sensation, mind is transient and things have no
ego; we must always remember to be devoted to Buddha,
Dharma and Sangha. How can there be pleasure in a world
wherein life is as transient as that of fish in a tiny pond? We
must not chatter with fellow trainees; if we live an energetic
life we can train our minds to become as mountains despite
many others around us.
Never leave one’s place to look at books which others
may be reading: such behaviour is an obstacle both to one’s
own progress and to that of others in the study of Buddhism;
than this, there is no greater misfortune.
If the rules of the Trainees’ Hall are broken, and the
offence is of a trifling nature, the guilty one must be duly
warned by the seniors; if the offence is serious, the Disciplinarian
must deal with the offender suitably after hearing
the facts. Beginners, and those who have entered the priesthood
late in life, must be warned compassionately and respectfully:
as to whether or not they will obey this warning will
depend upon the depth of sincerity in the mind of the individual
trainee. The Temple Rules state that speech, deeds, and
actions must be in accordance with the Trainees’ Hall rules.
Seniors must show an example to juniors, leading them as parents
would lead their own children: this behaviour is in accordance
with the mind of the Buddhas and Ancestors.
Worldly affairs, fame, gain, war, peace, the quality of
offerings, et cetera, may never be discussed in the hall: such
talk is neither significant nor useful, pure nor conscientious,
and is strictly forbidden. It is to be understood that, since the
Buddha has been dead for so long a time, our ability to gain
enlightenment is too low to speak of. Time flies as an arrow
and life is transient if we are slow in training. Wherever

Eihei-shingi: Shuryá-shingi (Trainees’Hall Rules) 111
trainees may be from, they must make titanic efforts to train
themselves just as they would, if their hair were to catch fire,
make titanic efforts to extinguish the flames: time is precious
and must never be wasted with idle chatter.
One must not pass in front of the holy statue in the hall,
neither from the right nor left thereof, nor may one take notice
of, or speak about, others’ presence or absence; it is forbidden
to look at others’ seats.
One may not lie down, stretch the legs, lean against the
woodwork or expose one’s private parts when on one’s seat
for such behaviour is disturbing to others. The old Buddhas
and Ancestors sat beneath trees, or in open places, and we
should remember their very excellent behaviour.
Gold, silver, other money and clothes may not be hoarded
in the hall: the old Buddhas made this clear in the Precepts.
Makakashyo, the first Ancestor, when a layman, was a thousand
times richer than King Bimbasara; in fact, his wealth was
greater than that of all the sixteen countries of the time put
together; however, once he left home and entered the priesthood,
he wore ragged robes and had long hair, going begging
until his death on Mount Kukkutapada: always the funzoe of
the trainee comprised his clothes. One should understand very
clearly that, since Makakashyo always appeared thus, we
trainees of a later generation must be careful of our manners
(if we are in the presence of those who are unkempt).
When speaking to another in the hall it must be in a quiet
and polite voice. No noise must be made with slippers and
noses may not be blown loudly; others must not be disturbed
by spitting, coughing loudly, or yawning; one must learn the
teaching of the Buddhas and Ancestors and not waste time
with poetry. One may not read the Buddha’s teachings loudly
in the hall for this is rude to others.

112 The Teachings of Dágen Zenji
If someone is impolite, he must be warned by the
Disciplinarian; however important a senior is, he may not
behave rudely or impolitely to others.
If one loses something, such as robes, bowls or anything
else, the following notice must be exhibited on the board specially
provided therefore:– “Trainee. . . . .lost. . . . .on. ....
at.....I beg that whoever may find it shall exhibit a notice,
similar to this, saying that it has been found.” A great priest
once said that, although one may be guilty in the sight of the
law of the world and be punished, in the law of Buddhism
one is beyond such punishment, therefore we must not make
judgements or guesses of our own that may be detrimental to
others’ characters: the matter of dealing with lost articles must
be in accordance with the rules of the temple. If a lost article
is found by anyone, the fact must immediately be made public
by a notice to the effect that it has been found.
Worldly, astrological or geographical books, heretical
scriptures, philosophy, poetry or scrolls may not be left in the
hall.
Bows and arrows, military equipment, swords, armour
and other weapons are not permitted in the hall: if any person
shall be in possession of a sword, he must be immediately
expelled from the temple. No instruments for immoral
purposes are permitted within the temple.
Musical instruments may not be played, nor dancing performed,
in or near the hall.
Wine, meat, garlic, onions, scallions and horse-radish
may not be brought into the hall.
When there are many in the hall, juniors must be quick
to do laborious work; it is not, however, necessary for seniors
to be so; this is traditional. Juniors must be slower than
seniors in doing enjoyable work for this is the true law of the
Buddhas.

Eihei-shingi: Fushuku-hampá (Meal-Time Regulations) 113
All sewing must be done behind the hall: during this time,
no idle chatter is allowed, for thoughts must for ever be upon
the Buddhas and Ancestors.
Since the hall is for training only, no ill-mannered person
is permitted to either enter or lodge there; those who are
weak-minded, even if good-mannered, may not sleep therein
or wander about for fear of disturbing others.
Worldly affairs and commerce may not be dealt with in
the hall.
These rules are the Precepts of the Buddhas; in Eihei
Temple they must be observed for all time.
FUSHUKU-HAMPÜ.
MEAL-TIME REGULATIONS.
“When one is identified with the food one eats one is
identified with the whole universe; when we are one with the
whole universe we are one with the food we eat,”—this comes
from the Vimalakirti Scripture. The whole universe and a meal
are identical in quality.
If the whole universe is the Dharma then food is also
the Dharma: if the universe is Truth then food is Truth: if
one is illusion then the other is illusion: if the whole universe
is Buddha then food is Buddha also: all are equal in
all their aspects. “Both concept and reality are equal as they
are in the eye of the Buddhas, there being no difference
between them whatsoever,”—this comes from the Lankavatara
Scripture.
“If the universe is seen to be the realm of the spirit, there
is nothing outside the realm of the spirit; if it is seen to be
Truth then there is nothing other than Truth; if it is seen to be

114 The Teachings of Dágen Zenji
the equal essence then there is only essence; if it is seen as
‘different appearance’ then there is only ‘different appearance,’”—these
are the words of Basá.
Here “equal” is not relative but absolute, meaning the
Buddha’s Wisdom: there is no difference between the whole
universe and the Truth when they are seen with this Wisdom
eye for the very manifestation of Truth is the above mentioned
equalness. We are, therefore, the personification of the universe
when we eat—this is a fact that only the Buddhas fully
understand—and the universe is the personification of Truth.
When we eat, the universe is the whole Truth in its appearance,
nature, substance, force, activity, cause, effect, relatedness, consequence
and individuality.The Truth manifests itself when we
eat and, when eating, we can realise the manifestation of Truth.
The correct mind, when eating, has been Transmitted from one
Buddha to another and creates ecstasy of both body and mind.
When the bell rings for the end of morning Zazen,
breakfast is taken in the Meditation Hall, each trainee remaining
in the same place that he occupied for meditation. The
drum is struck thrice and the bell eighteen times to announce
to all the trainees that it is time for breakfast. In city temples
the bell is rung first; in country ones the drum is beaten first.
At the sound of the drum or the bell, those facing the wall
turn around to face each other across the tan and those who
work outside the Meditation Hall cease to do so, washing their
hands and returning to the Meditation Hall with dignity. After
hearing the three slow strokes on the wooden han, they enter
the hall in silence and without looking about them. No speaking
is permitted in the hall.
Whenever a trainee enters the hall, he must make gasshá;
this means that the tips of the fingers must be just below the
tip of the nose. If the head is dropped, tilted or kept upright
the finger tips must always be in alignment therewith and, when

Eihei-shingi: Fushuku-hampá (Meal-Time Regulations) 115
making gasshá, the arms must be kept away from the chest
wall and the elbows away from the sides. When entering the
hall through the front door, all except the Abbot must enter by
the left side, irrespective of where his seat may be, using the
left foot as he passes the left pillar of the door lintel. The Abbot
enters the hall by the right side of the door or straight through
the middle of the doorway. In either case he enters with the
right foot first, which is the traditional manner, bows to the
statue of Manjusri, turns right and sits in his chair. The Chief
Junior trainee goes through the gaitan and enters to the left of
the front entrance. If trainees enter by the rear door of the hall
those in the right half thereof enter by the right side of the rear
door, using their right foot first, and those in the left half enter
at the left side using their left foot first. They bow to the east
behind the statue of Manjusri and go to their seats.
Seats in the Meditation Hall are allotted according to the
date of ordination, admittance to the temple or the work done
by the trainee however, during the training period of ninety
days, the first of these three considerations is the one always
taken into account.
When wishing to sit on the tan, a trainee must first bow
to his own seat, which means that he bows to his neighbours’
seats, turn round clockwise and bow to the trainee on the opposite
side of the tan, push the left sleeve of his koromo under
his left arm with his right hand, the right sleeve under the right
arm with the left hand, lift the kesa in front with both hands,
hold it with the left hand, put the feet together, sit down on
the edge of the tan and remove the slippers. He next presses
on the tan with his right hand, lifts first the left leg and then
the right one, pushes the body backwards on the seat from the
edge so that he is not sitting on the part used as a table, sits
upright and places his left leg on his right one. The kesa is
then spread over the knees so as to hide the inner robes from

116 The Teachings of Dágen Zenji
others’ eyes. Robes must never be allowed to fall over the edge
of the tan and enough space must be left between the seated
trainee and the edge for the food bowls to be spread out, this
space being regarded as pure. The three reasons for this are
called the “Three Purities:–” a. the kesa is laid there, b. bowls
are spread there, c. heads point there during sleep.
The Director, Disciplinarian, Cook, General Maintenance,
and Abbot’s Assistant priests sit on the right side of the
gaitan and the Guest Master, Bathhouse, Sickroom, Librarian,
Outdoor and Teacher priests sit on the left side of it at this time.
After the wooden fish has been struck three times all must
be in their seats and no one may enter the hall thereafter. The
umpan, which is hung outside the kitchen, is then struck several
times to tell the trainees to rise, collect their bowls from
above their seats and carry them to the pure place in front of
their seats; all do this at the same time. All stand up quietly,
turn to the right, bow reverently to the name over their seats,
make gasshá, hold up the bowl with both hands, taking care
that it is neither too high nor too low, turn to the left with the
bowl near the chest, sit down and put the bowl to the left behind
them. All trainees must be careful not to disturb their neighbouring
trainees by bumping against them with any part of
the body or turning so fast that the holy kesa flies out and
scrapes their faces or shaven heads.
After this the senior who is in charge of the statue of
Manjusri offers boiled rice thereto, making gasshá, accompanied
by a serving monk who carries the rice box. He then
bows to the statue, goes behind it, removes the crêpe cover
from the mallet found on the wooden block behind the altar,
returns to the front of the statue with his hands in gasshá, bows
again, turns to the right, leaves the hall and goes to his own
seat, passing the tan of the officers in charge of the eastern
half of the temple.

Eihei-shingi: Fushuku-hampá (Meal-Time Regulations) 117
After three strokes on the drum, the bell is struck seven
times in front of the Meditation Hall: the Abbot then enters
and the trainees immediately leave their seats. The Abbot bows
to Manjusri and the trainees and sits down in his chair: the
trainees then take their seats again. When they are settled, the
attendant priest who has followed the Abbot to the hall and
is waiting outside it, bows immediately, enters, places a table
in front of the Abbot’s chair, bows and leaves the hall. The
Abbot’s bowl is placed upon this table: the trainees, sitting
upright and in a straight line, place their bowls in front of them.
The Disciplinarian enters, bows to Manjusri, offers incense,
bows again and walks to the mallet making gasshá. After the
wooden block has been struck once with the mallet, the
trainees unfold their bowl covers.
In order to set out the bowls, one must first make gasshá,
untie the knot on the bowl cover and fold the dishcloth to an
unobtrusive size, twice crosswise and thrice lengthwise, placing
it, together with the chop-stick bag, just in front of the
knees. Spread the pure napkin over the knees and put the dishcloth,
with the chop-stick bag on top of it, under the napkin.
The cover is then unfolded and the farther end is allowed to
fall over the edge of the tan, the other three corners being
turned under to make a pad for the bowls to be placed upon.
The lacquered-paper table-top is taken in both hands, the under
fold being held in the right hand and the top one in the left,
and is unfolded as if to cover the bowls. Whilst holding it
in the right hand, take the bowls with the left and place them
in the centre of the left end of this table-top, thereafter taking
them out of the large one separately, in order, beginning with
the smallest. Only the ball of the thumb of each hand is used
for removing them so as to prevent any clattering: when the
meal is a small one, only three bowls are used. The chop-sticks
are then taken out of the bag followed by the spoon; when the

118 The Teachings of Dágen Zenji
meal is over they are put in again, in reverse order; the bowlwashing
stick remains in the bag. The chop-sticks and the
spoon are placed with their handles to the right on the tabletop
in front of the bowls. The bowl-washing stick is then removed
from the bag and placed between the soup bowl and
the pickle one, with its handle pointing to the edge of the tan.
After this all trainees wait for the offering of rice to be made
to the hungry ghosts. The empty chop-stick bag is folded in
three and replaced under the napkin, on top of the lacquered
divider, the latter being on top of the dishcloth.
When the meal has been offered by a donor, the Sickroom
priest enters the hall carrying the incense-burner followed
by the donor. After offering incense to Manjusri, he
leads the donor all round the hall: at this time the donor holds
his hands in gasshá and keeps his head bowed. The trainees
make gasshá, without speaking, laughing, looking from side
to side or moving their bodies, just sitting calmly and quietly.
The Disciplinarian then strikes the wooden block once
and recites the following:–
We take refuge in the Buddha,
The completely Perfect Scriptures,
The Saints and Bodhisattvas
Whose merit is beyond all understanding.
To-day a donor has offered food; I pray you all to
understand well his reasons for doing so which I
am about to read to you.
(The statement of the donor is read.)
I have read the donor’s reasons for his offering and I
call upon the Buddhas and Bodhisattvas to witness its

Eihei-shingi: Fushuku-hampá (Meal-Time Regulations) 119
sincerity for they are endowed with holy eyes which
can see beyond both self and other. Now let us chant
the names of the Ten Buddhas in chorus.
The Disciplinarian and the trainees make gasshá, chanting as
follows:–
The completely pure Buddha, Vairocana Buddha,
Dharma Itself;
The complete Buddha Who has been rewarded for His
previous training;
Shakyamuni Buddha, one of the many Buddhas Who
has appeared in the many worlds;
Maitreya Buddha Who will appear in the future;
All the Buddhas in all directions and in the Three Worlds;
The great and excellent Dharma Lotus Scripture;
Holy Manjusri Bodhisattva;
The great and wise Samantabhadra Bodhisattva;
The great and kind Avalokitesvara;
All the Bodhisattvas and Ancestors;
The Scripture of Great Wisdom.
The Disciplinarian continues:–
In the beginning the mallet will strike the Buddha on
the foot; later it will strike Him on the head.
If the meal is an ordinary breakfast or lunch, the Disciplinarian
will again strike the wooden block, saying:–
Having taken refuge in the Three Treasures,
All will be able to grasp them perfectly.

120 The Teachings of Dágen Zenji
When the names of the Ten Buddhas have been chanted,
the Disciplinarian strikes the wooden block once. In order to
show that a true trainee will be willing to offer food to all
other creatures, the Chief Junior makes gasshá and chants the
following verse loudly:–
(For breakfast)
The ten benefits bless the breakfast gruel
And all trainees profit greatly thereby;
Since the results thereof are limitless and wonderful,
Pleasure is ours for eternity.
(For dinner)
Since I will give Three Merits and six tastes
To all the Buddhas and the members of the priesthood,
All sentient beings within the universe
Will enjoy this offering.
When the Chief Junior is not present, the priest next in
rank chants the above verses. A trainee then enters and says
in a loud voice, “Breakfast is served.” This trainee must enter
the hall to the left of the door, bow to Manjusri, bow to
the Abbot, bow to the Chief Junior, stand near the left side of
the front door, bow to Manjusri again and make gasshá. The
words must be spoken clearly and no errors made in their announcement
since, if these words are pronounced incorrectly,
the meal cannot be taken: should this happen, the announcement
must be made again. The Chief Junior bows to the food
in front of him, meditates and then he and all trainees start to
eat. If a donor has offered money or food, the Disciplinarian
comes from behind the statue of Manjusri, bows to the Chief

Eihei-shingi: Fushuku-hampá (Meal-Time Regulations) 121
Junior and asks him to give thanks for the gift. The Disciplinarian
strikes the wooden block once and the Chief Junior recites
the thanksgiving verse loudly:–
The two kinds of alms, material and spiritual,
Have the endowment of boundless merit:
Now that they have been fulfilled in this act of charity
Both self and others gain pleasure therefrom.
The rice must be served carefully and never in a hurry
for, if the serving is hurried, they who receive the food will
be flustered; it must not be served slowly, however, for then
the recipients will become tired. The rice must be served by
those whose duty it is to act as waiters; no one who is sitting
on the tan may serve himself. The first person to be served is
always the Chief Junior, the Abbot being served last. During
the serving, the hands of others and the brims of bowls must
never be soiled with either soup or gruel. In order to indicate
how much they wish to receive, those sitting on the tan must
hold a spoon in their right hand, with the bowl towards the
chest and the handle towards the serving trainee. The handle
must be moved up and down gently two or three times, when
enough has been placed in the bowl, and the body bowed
slightly: the amount of gruel received depends entirely upon
this. The spare hand must never hang down when a soup bowl,
or other bowl, is being put down; it must be kept in a onehanded
gasshá. Trainees may not sneeze or cough whilst receiving
food: if, however, either is unavoidable, the trainee
must turn his back to the others present before sneezing or
coughing. The Precepts of Buddha must always be followed
whenever one carries the rice box.
One must be respectful, when receiving gruel or rice,
for the Buddha Himself said that we must receive food with

122 The Teachings of Dágen Zenji
respect; this fact must be carefully remembered. When receiving
food, the bowl must be held up horizontally with both
hands underneath it; only the correct amount of gruel or rice
may be placed therein—there must never be so much that
some is left uneaten and those who are doing the waiting must
be notified when enough has been received by the lifting of
two fingers of the right hand. When the food has been received,
it must not be consumed greedily by seizing a spoon
or chop-sticks from the trainee doing the waiting, nor may a
trainee receive food from a waiting trainee to whom he has
lent his own spoon or chop-sticks for the purpose of dishing
it out. It was said by one of the Ancestors that one must have
the correct mind when receiving food, holding the bowl horizontally.
Both the rice and the soup bowls must be filled and
the rice, soup and other food taken in regular sequence. Food
may not be eaten with the knees drawn up. Should a waiting
trainee be in so great a hurry that even a grain of rice, or a
drop of soup, is spattered in another’s bowl, the serving must
be done again. The bowls may not be held up, nor may the
trainees take food, until the Iná (Disciplinarian) has struck the
wooden block to announce that the food has been served.
When the block is struck, the trainees make gasshá, bow
to their food and recite the verse of the Five Thoughts:–
We will first share the merits of this food with the Three
Treasures of the Dharma;
Second, we will share it with the Four Benefactors,—the
Buddha, the President, our parents and all people;
Third, we will share it with the Six Lokas;
With all of these we share it and to all we make offering
thereof.
The first bite is to discard all evil;
The second bite is so that we may train in perfection;

Eihei-shingi: Fushuku-hampá (Meal-Time Regulations) 123
The third bite is to help all beings;
We pray that all may be enlightened.
We must think deeply of the ways and means by which
this food has come:
We must consider our merit when accepting it.
We must protect ourselves from error by excluding
greed from our minds.
We will eat lest we become lean and die.
We accept this food so that we may become enlightened.
Rice offerings for the hungry ghosts may not be made
before this verse is finished. To make this offering, seven
grains of rice are placed on the handle of the bowl-washing
stick or the edge of the lacquered table: the offering is always
made with the thumb and middle fingers of the right hand. If
the food served is rice cakes, vermicelli or buckwheat, a ball,
the size of a dime, should be taken from the bowl and placed
as above; if the meal consists only of gruel, no offering is
made, although there was a time when this was actually done;
no spoon or chop-sticks were used for the purpose. After the
offering, all trainees make gasshá and keep silent.
The following is the correct way to eat breakfast. The
gruel is received in the largest of the set of bowls which is
then replaced upon its holder. After a few seconds wait, the
second bowl is taken with the right hand, placed on the left
palm and held there by the top of the thumb which is turned
slightly inwards. The spoon is taken in the right hand and
seven or eight spoonfuls of gruel are transferred from the first
bowl to the second one, the latter being put on the left side of
the former. The brim of the second bowl is put to the lips and
gruel may be taken with the spoon: all the gruel is thus to be
eaten up by repetitions of this sequence. Should gruel be left
in the first bowl, the second bowl must be replaced upon the

124 The Teachings of Dágen Zenji
table, the first bowl taken and the gruel consumed with the
spoon. The bowl is then cleaned with the bowl-washing stick
and replaced upon its holder. The second bowl is picked up
and any gruel left therein consumed; the trainee must wait for
the water to be brought for washing-up after cleaning the bowl
with the bowl-washing stick.
The following is the correct way to eat lunch. The first
bowl is raised as high as the mouth and rice is put therein: this
bowl may not be left on the table nor may it be put to the lips:
the Buddha said that food must be eaten with respect and never
with arrogance for, should we have an arrogant appearance,
we are only equal to children or harlots: the upper part of the
bowl is regarded as pure and the lower part as defiled. The
first bowl is held with the fingers underneath and the thumbs
in the brim, the second and third fingers only being on the outside
and the fourth and fifth being kept away from the bowl
entirely—this is the correct way to hold the bowls.
In far-off India, Shakyamuni Buddha and His disciples
used neither chop-sticks nor spoons, simply making the rice
into balls with their right hands—we present-day Buddhists
must remember this fact; many heavenly deities, Cakravarti
Raja and emperors did the same thing—we must understand
that this was the ancient way. Only sick monks used spoons;
all others ate their food with their hands. In India they have
neither heard of, nor seen, chop-sticks: they may only be seen
in use in China and certain other countries and it is only due
to local customs that they are used in Zen monasteries. The
Buddhist Precepts must be followed at all times; the custom
of taking food with the hands has long died out. Since there
are no teachers left whom we can question about the old traditional
way, we use a spoon, chop-sticks and bowls.
When picking up, or replacing, bowls, spoons and chopsticks,
no noise may be made, nor may rice be stirred in the

All meals in large temples are taken formally in the Meditation Hall. Here the
author eats formal breakfast in Dai Hon Zan Sájiji.
middle with the spoon. Only sick trainees may ask for extra
food. The extra bowls may not be filled with rice, nor may a
trainee look into a neighbour’s bowl or disturb him. Lunch
must be eaten carefully, large lumps of rice may not be
crammed into the mouth nor may balls be made and thrown
into the mouth. Not even a grain of rice that has fallen on the
table may be eaten; the lips may not be smacked whilst chewing
rice and it may not be chewed whilst drinking soup. The
Buddha said that tongues must not be long nor lips be allowed

126 The Teachings of Dágen Zenji
to be licked whilst taking food: this must be studied well. The
hands may not be waved whilst eating; the knees may not be
held with the elbows nor the food stirred. The Buddha said that
food may never be stirred as if by a cook, thus leaving the
hands soiled, nor may it be consumed noisily: He also said
that food may not be piled up, like the mound on a grave, or
the bowl heaped full; soup may also not be poured upon food,
as if to wash it within the bowl, other food may not be mixed
with that in the bowl and other food may not be mixed with
rice, and held in the mouth, after the manner of monkeys.
Meals may not be taken either too quickly or too slowly
in the Meditation Hall: it is very impolite to eat everything
up so fast that one sits and watches others eat with one’s arms
folded. Noise may not be made with bowls, or spittle swallowed,
before the waiting trainee announces “Second helpings”
in a loud voice. No rice may be left uneaten or anything
else asked for. It is not permitted to scratch the head during a
meal; dandruff may not be allowed to drop into the bowls and
the hands must not be soiled. The body may not be shaken;
the knees may not be raised or held; yawning is not permitted
nor may the nose be blown loudly; if a fit of sneezing
comes on, the nose must be carefully covered with the hand.
If any food becomes jammed between the teeth, it must be removed
with one hand covering the mouth from the sight of
others. Fruit seeds and other similar waste must be put in a
place where it will give no offence to others—a good place
being on the lacquered table top in front of the bowl, slightly
hidden by the bowl’s rim—others must never be allowed to
become disgusted by such a sight. If another tries to give food
or cake that is left over in his bowls to another it may not be
received. No waiting trainee may use a fan in the Meditation
Hall during the heat of summer, especially if a neighbouring
trainee feels a chill; if a trainee feels that he has a chill coming

Eihei-shingi: Fushuku-hampá (Meal-Time Regulations) 127
on he should tell the Disciplinarian and take his meal elsewhere.
If a trainee wishes to ask for something he must do so
quietly. If, at the end of the meal, any food remains in the
bowl, it must be wrapped in the dishcloth. The mouth may
not be opened wide nor may rice be eaten in large spoonfuls;
rice may not be spilled into the first bowl nor the spoon soiled.
The Buddha said that one may not wait with one’s mouth open
for food nor speak with one’s mouth full: He also said that
trainees must not try to get extra food by covering the food
in their bowls with rice or by covering the rice with other food:
careful notice must be taken of this advice. The Buddha also
said that tongues must not be smacked at meal times, lips may
not be licked or food blown upon to warm or cool it; this must
also be carefully remembered. After breakfast, all bowls
must be cleaned with the bowl-washing stick. If each mouthful
is ladled carefully three times before eating it will become
of a suitable size. The Buddha said that, when eating, riceballs
must be made neither too large nor too small.
The whole of the bowl of the spoon must be put completely
into the mouth when eating lest food be spilled; no
food or rice may be spilled upon the napkin—if any food is
found upon the napkin it must be given to the waiting trainee.
If any unhusked rice is found in the rice in the bowl it must
be husked and eaten; it may not be thrown away nor swallowed
without being husked.
In the Scripture of the Three Thousand Manners it says
that, if something unpleasant is found in the food, it may not
be eaten and its presence may not be made known to any
neighbouring trainee; also the food may not be spat out. If any
rice should be left in the bowl it must not be kept in the presence
of a Senior but given to a waiting trainee. When the meal
is over, trainees must be satisfied with it and require nothing
more. From both the rational and practical outlook, one should

128 The Teachings of Dágen Zenji
try never to waste a single grain of rice at mealtimes; the whole
universe is completely identified with the meal. The bowls
may not be struck with the chop-sticks or spoon, thus causing
noise, nor may the lustre of the bowls be impaired. If the
bowls lose their lustre they will become unuseable as a result
of dirt and grease. When water is drunk from the bowls no
sound may be made with the mouth in doing so and it may
not be disgorged into the bowl or other utensils. The face and
hands may not be wiped with the napkin.
In order to wash the bowls, the sleeves of the robe must
be carefully arranged so that they do not touch anything; after
this hot or cold water must be received in the first bowl. After
receiving the water, the bowl must be carefully washed
with the washing-up stick, the bowl being turned carefully
from left to right. The used water is poured into the second
bowl and the first bowl is washed carefully again, both inside
and out, with the washing-up stick; the bowl is turned with
the left hand whilst the washing-up stick is held in the right
hand. The bowl is then held in the left hand whilst the dishcloth
is unfolded with the right one and spread out as if to
cover it. After this the bowl is taken in both hands and wiped
with the unfolded dishcloth; it is turned from left to right in
the wiping. The dishcloth is put into the bowl so that it may
not be seen from the outside and the bowl is replaced on its
stand. The spoon and chop-sticks are washed next in the second
bowl and wiped with the dishcloth. During this time, the
dishcloth must remain in the first bowl to hide it from view,
only a corner of it being used to wipe the spoon and chopsticks.
When the spoon and chop-sticks have been wiped, they
must be put into the chop-stick bag and placed in front of the
second bowl. The second bowl is then washed in the third
bowl; it and the washing-up stick are held lightly with the left
hand and the third bowl is taken in the right hand and put in

Eihei-shingi: Fushuku-hampá (Meal-Time Regulations) 129
the place that the second one occupied. The water is transferred
from the second bowl to the third one, and the second
bowl is washed in the third one in the same way as the first
bowl was. The same sequence for washing is used for the third
and fourth bowls. No spoon, chop-sticks or bowls may be
washed in the first bowl. The sequence is:– the first bowl is
washed and wiped, then the spoon, then the chop-sticks, and
the second, third and fourth bowls. All the bowls are then
put separately into the first one as each is washed; the bowlwashing
stick is wiped and put into the chop-stick bag last.
The napkin may not be folded before the dirty water has been
discarded; this water may not be thrown upon the floor—also
the Buddha said that left-over food may not be put into the
water; this point must be studied carefully. When the dirtywater
bowl is brought, trainees must make gasshá and empty
their dirty water into it taking care to see that it does not soil
the sleeves of the robe. Fingers may not be washed in the water
and the water may not be thrown away in an unclean place.
The second, third and fourth bowls are put into the first one,
with the thumbs only, in the reverse order from when they
were removed.
The first bowl, containing the other bowls, is then held
up with the left hand and placed in the middle of the bowl
cover, the lacquered table-top being taken out from underneath
it with the right hand. This table-top is folded with both hands
above the first bowl and placed on top of it. The bowls are
covered with the cover, the nearer end of it being put over the
bowls first and the far end then folded over them towards
the trainee. The napkin is folded and placed on the cover
and the chop-stick bag is placed on top of the napkin. Originally
the washing-up stick was put on top of the napkin but
now it is put into the bag. The dishcloth is put on top of the
chop-stick bag and the two other corners of the cover are tied

130 The Teachings of Dágen Zenji
together over the bowls. Both ends of this tie should be on
the right in order to tell the right way round of the bowls and
to make their untying simple. When the bowls have been
wrapped, the trainees make gasshá and sit quietly. The
wooden block is struck once by the Manjusri statue attendant
to signify that the trainees may leave the Meditation Hall.
The trainee sitting to the left of the Abbot’s attendant on
the gaitan rises, bows to the Manjusri statue, goes to the west
side of the wooden block on the south side of the incense bowl,
bows to the block, makes gasshá and waits for the Abbot and
the trainees to wrap their bowls completely. When they have
all finished, he hits the wooden block once, covers the mallet
with the mallet cover, makes gasshá and again bows to the
block. The Disciplinarian then recites the following:–
The universe is as the boundless sky,
As lotus blossoms above unclean water;
Pure and beyond the world is the mind of the
trainee;
O Holy Buddha, we take refuge in Thee.
Abbot Eisai Transmitted this traditional way of ending
meals and so we continue to do it thus.
The Abbot leaves the hall: when he leaves his chair the
Manjusri statue attendant must immediately leave the place
where he has been standing beside the wooden block and hide
behind the curtain of the Manjusri statue lest he should be seen
by the Abbot.
The trainees rise and replace their bowls above their seats;
the bowls must be held with both hands as the trainees stand
up, turn to the right and place them above their seats with their
right hands, hanging them, by the tied covers, on their hooks
whilst supporting them with their left hands. The trainees then

Eihei-shingi: Bendáhá (How to Train in Buddhism) 131
make gasshá, come back to the edge of the tan and descend
slowly; they put on their slippers and bow to each other. When
tea is taken in the Meditation Hall the trainee’s behaviour is
the same as the above and the method of sitting down on the
tan and descending from it is always the same at all times.
The cushions are placed under the tan and the trainees
leave the hall. When the Abbot has left the hall, the end of
morning Zazen is announced by three strokes of the bell: if
Zazen is to be continued no bell is sounded. If, however, a
donor asks the trainees to go to the Meditation Hall, they must
do so even if the bell has already been rung and, thereafter,
the bell must be rung again to announce the end of morning
Zazen. When tea is over in the afternoon and the Abbot has
bowed to Manjusri and left the hall, the bell is struck three
times to tell the trainees to leave the hall and they then
descend from the tan: they leave the hall in the same way that
they entered it as described earlier. All walking in the
Meditation Hall must be in the manner of kinhin—half a step
to each breath—as in the manner of the kinhin periods during
Zazen.
BENDÜHÜ.
HOW TO TRAIN IN BUDDHISM.
Only because of the way in which it shows itself in the
Dharma have the Buddhas and Ancestors ever been able to
grasp the Way of Buddhist training. When sitting down, or
when lying down to rest, all trainees must behave in exactly
the same way; most of their actions must be done in an identical
manner. As long as they live, trainees must live a life of
purity in their monastery; one must realise clearly that wilful

132 The Teachings of Dágen Zenji
acts against other trainees are valueless, being contrary to the
behaviour of true Zen trainees: the correct ordering of daily
life is, therefore, the heart of Buddhism. When, by the correct
ordering of our daily life, we exhibit the heart of Buddhism,
we are free from delusive body and mind; as this is so, the disciplined
life of the trainee is the embodiment of both enlightenment
and practice, pure and immaculate since before time
began. This disciplined life is the first appearance of the káan;
for those who follow it, there is never any need to try to grasp
enlightenment.
Evening Zazen commences with the sound of the evening
bell; the trainees put on their kesas and go to their places in the
Meditation Hall. The Abbot does his evening Zazen in his chair
facing the Manjusri statue, the Chief Junior sits quietly facing
the edge of the tan and the other trainees do their Zazen facing
the wall. The Abbot’s attendant, or other serving trainee,
sits on the stool behind a screen which is placed behind the
Abbot’s chair so that he may attend the Abbot.
The Abbot enters, with the right foot, on the right-hand
side of the front entrance of the Meditation Hall, goes to bow
three times to Manjusri, offers incense, bows again, goes around
the Meditation Hall, in the fashion of kentan, making gasshá,
returns to Manjusri and again bows three times. He then goes
to his seat, bows thereto, turns around clockwise to face
Manjusri, bows again, sits down and pulls up the sleeves of
his robe tidily after having taken off his slippers and covered
his feet with his robe; he sits in paryanka. The attendant, or
serving trainee, does not do kentan with the Abbot but waits
inside, and to the left of, the front door. After the Abbot has
sat down, this attendant goes to his seat, from whence he bows
to Manjusri, before sitting down behind the Abbot. The attendant
always carries the Abbot’s incense box and, should the
Abbot wish to sleep in the Meditation Hall, his bed must be
made ready to the left of the Chief Junior; when he awakens,

Eihei-shingi: Bendáhá (How to Train in Buddhism) 133
he at once leaves his bed to continue his Zazen in his chair. It
is customary for the trainees to wear no kesa during morning
Zazen and that of the Abbot is hung on his chair.
The drum and bell are struck at the end of evening Zazen
in order to tell the time at which the Abbot wishes to do his
morning meditation; both hour and minutes are struck and then
the han is struck thrice.
At the sound of the han, the trainees make gasshá, remove
and fold their kesas, put them in their cases and place them upon
the top of their cupboards; the Abbot does not remove his kesa.
The Abbot leaves his chair, bows to Manjusri and leaves the
hall, left foot first, by the right-hand side of the front entrance;
his attendant and serving trainee wait for him in front of the
Meditation Hall door; this is also the place where they stand
when he enters the Meditation Hall. Should the Abbot sleep in
the Meditation Hall one or two of his serving trainees must stay
on the stool, or form, behind his chair, whilst some of his five
attendants sleep on the left of the Manjusri statue attendant on
the gaitan; this is where the new trainees have their sitting place.
All trainees must continue to do Zazen until the Abbot leaves
the Meditation Hall: when he has gone, they quietly make their
beds, set their pillows and lie down together. No one is allowed
to remain sitting in Zazen by himself nor is he allowed to
observe those who are sleeping; no one may deliberately leave
his seat to go to the lavatory. This is correct behaviour in the
Meditation Hall for the Scripture of the Three Thousand
Manners says that there are five rules when sleeping:– 1. heads
must always be pointing in the direction of the Buddha statue,
2. no one may observe the Buddha from a lying position,
3. legs may not be stretched out, 4. trainees may not face the
wall or lie on their faces, 5. the knees may not be raised.
The right side, never the left, must always be on the floor
of the tan when lying down or sleeping; heads must be towards
the edge of the tan in order to be in the direction of the Manjusri

Manjusri seated in meditation upon the beast of self which never sleeps.
This particular statue is in the Meditation Hall of Dai Hon Zan Sájiji where
the author spent seven years in training.
statue. It is forbidden to lie on the face or back with the knees
up or the legs crossed. The legs may not be stretched out, the
night clothes may not be pulled down and the body may not
be stripped as is the fashion amongst the unbelievers. At all
times, when lying down, our minds must be filled with light
as brilliant as that of the heavenly beings.

Eihei-shingi: Bendáhá (How to Train in Buddhism) 135
The han in front of the Chief Junior’s room is usually
struck at three in the morning—as stated above, however, the
exact hour depends upon the Abbot’s wishes—and the trainees
rise, in silence, without making any fuss. No one is permitted
to remain in bed, alone, on the tan; this is impolite to others.
Each trainee puts his own pillow in front of his own
cupboard in silence for fear of disturbing his neighbouring
trainees, all then remain in their own places, wearing part of
their bedding as a covering, and sitting on their Zazen cushions:
no one is permitted to close his eyes for, should anyone
do so, he will feel sleepy—trainees must strive to open their
eyes over and over again—it is the morning breeze that eventually
opens them completely. All are far from understanding
the Way of the Buddhas and time flies as does an arrow;
should a trainee feel sleepy he must not shake himself,
straighten up, yawn, sigh or disturb others; respect for others
must always be the first consideration when with fellow
trainees; no one may despise another. The head may not be
covered with any part of the bedding; if sleep becomes overwhelming,
the bed cover must be removed and Zazen continued
in light clothes. The correct time for washing the face
and hands behind the Meditation Hall is when there are not
too many other trainees doing so: a long towel, folded double,
must be carried over the left arm with both ends hanging
inside. The trainees rise and leave the tan, leaving the Meditation
Hall by the rear door as quietly as possible after rolling
up the bamboo screen outside it. Those who sit to the right
of Manjusri leave the hall on the right-hand side of the door,
using their right foot to step through it: those who sit on the
left side use their left foot and leave by the left side. Slippers
may not be dragged when walking nor may trainees walk noisily:
they may not speak to anyone they meet on the way to
the washroom or chant any scripture even if no one else is

136 The Teachings of Dágen Zenji
present. The hands may not hang down whilst walking; they
must be kept folded. In the washhouse, trainees may not dig
others in the ribs with their elbows when waiting their turn to
wash; they must wait quietly. Having secured a place in which
to wash, the trainees do so.
The correct way of washing the face is to hang the towel
round the neck with both ends hanging on the chest. These ends
are taken under the arms, crossed at the back, brought back to
the chest and tied securely. This causes the sleeves to be tucked
in as if beneath a sash and, by so doing, the collar and sleeves
are tied above the arms under the armpits, thus protecting them.
All trainees then take their tooth-brushes and make gasshá,
reciting the following:–
I take this tooth-brush so that all living things may
profit;
May they understand the Truth quickly and become
naturally pure.
The teeth are then cleaned and the next verse recited:–
Our teeth are cleaned this morning so that all living
things may profit;
Let us not only clean the fang of delusion, but crush delusion
as this tooth-brush is crushed in the mouth.
The Buddha said that we should not crush the tooth-brush
over more than one-third of its thicker end; in both cleaning
the teeth and cleansing the tongue, the Buddha’s teachings must
be carefully followed. The tongue should not be scraped with
the tooth-brush more than three times and, if the tongue bleeds,
trainees must cease scraping at once. The old regulations for
trainees say that the crushing of the tooth-brush, the rinsing of
the mouth and the scraping of the tongue are the proper way

Eihei-shingi: Bendáhá (How to Train in Buddhism) 137
to cleanse the mouth. When others are present at this time the
mouth must be covered so that the sight of its cleaning may
not disgust them: blowing the nose and spitting must also be
done discreetly. In great Sung most temples had no washhouse
behind the Meditation Hall but here it is found there.
The wash-basin is placed by the water-heater, hot water
ladled into it and carried to the place for washing. Water is then
taken in the hands and the face carefully washed; the eyes, nostrils,
ears and mouth must be washed so that they become the
embodiment of the purest immaculacy in accordance with the
Buddha’s Precepts. Trainees must be careful in the use of hot
water so that they are not wasteful of it; water, with which the
mouth has been rinsed, must not be disposed of in the washbasin
but spat out elsewhere. The body must be bent, or the
head lowered, whilst the face is washed; trainees may not stand
upright, thereby splashing others or their basins; all dirt, grease
and sweat must be washed from the face, the water being
scooped up by the hands. The right hand unties the knot in the
towel and the face is then wiped; however, if there is a public
towel, this should be used instead. Others must not be annoyed
as a result of noise made with the basin and the ladle, nor may
the throat be gargled. According to the old regulations, face
washing at four in the morning is part of Buddhist training; the
regulations also say that it is not permitted for trainees to spit
deliberately or disturb others with noise as a result of mishandling
the basin.
Trainees return to the Meditation Hall in the same way
that they left it. After returning to their seats, they continue to
do Zazen correctly, using part of the bedding as a covering, if
they so wish, but no kesa is worn at this time. Trainees may
not leave their seats when changing their night clothes for day
ones: to do so they must put their day robes over their heads,
unfasten their night ones carefully, take their arms from the
sleeves and slip them off of their shoulders so that they drop

138 The Teachings of Dágen Zenji
to the knees like beds. The day robes are then fastened and the
night ones taken by the sleeves and folded; after this they are
put inside the trainees’ own cupboards; the procedure is the
same when changing from day to night clothes. Nakedness is
strictly forbidden on the tan; trainees may not fold clothes standing
up; they may not scratch their heads or recite their rosaries,
thus being contemptuous of other trainees; they may not
talk to their neighbouring trainees, sit, or lie, in a crooked line.
Trainees may not creep about on the tan when getting on, or
leaving, it; when so doing, they must be careful not to make a
rustling noise with their robes as a result of sweeping the tan
with either their sleeves or skirts. The han in front of the Chief
Junior’s room is struck at four in the morning: no trainee may
enter by the front entrance after the Abbot and the Chief Junior
have sat down. Beds may not be put away in cupboards until
after the umpan has sounded in the kitchen and the hans in front
of the various buildings been struck to announce the end of
Zazen. At the sound of these, beds and pillows are put away,
the curtain is raised, the kesa is put on and all turn round to
face each other. The serving trainee belonging to the Sickroom
Attendant priest rolls up the bamboo screens at the front and
back doors of the Meditation Hall, offers incense and lights
the candle in front of Manjusri.
The correct way to fold the top cover of the bed is to take
two corners and put them together, double the cover lengthwise
and then fold it in four; it is then folded in four again
crosswise, making sixteen folds altogether, and put into the
trainee’s cupboard, with the pillow inside it, the creases of
the bedding facing the cupboard door. The trainees make
gasshá, take their kesa cases and put them on top of the bedding,
open them, make gasshá, turn two sides of the case downwards
so as to cover the bedding to the right and left but not
to the front or back.

Eihei-shingi: Bendáhá (How to Train in Buddhism) 139
The trainees make gasshá again, place the kesa on their
heads, again make gasshá and recite the following verse:–
How great and wondrous are the clothes of
enlightenment,
Formless and embracing every treasure;
I wish to unfold the Buddha’s teaching
That I may help all living things.
The kesa is then unfolded and put on and the trainees
turn round to sit facing each other, folding any bedding carefully
in case it should touch the seat of a neighbouring trainee.
All trainees must behave prudently, never being either rough
or noisy, the Law being ever with them. Trainees must respect
other trainees in their every act, never at any time doing anything
against them. When the bell for the end of Zazen has
been rung, it is not permitted for any trainee to remake a bed
and lie thereon. When breakfast is over, all trainees return to
the Trainees’ Hall, have tea or hot water, or sit quietly in their
places.
The notices saying “Zazen” are hung outside the
Meditation Hall, the Trainees’ Hall and the Chief Junior’s
room, as well as the Abbot’s room, by the Sickroom Attendant’s
serving trainee. The Chief Junior and all the other
trainees put on their kesas, enter the Meditation Hall, go to
their places and all, except the Chief Junior, meditate facing
the wall; the trainees who live in the western half of the
monastery are included in this; the Abbot sits in his chair facing
Manjusri. No trainee may turn his head in order to observe
others entering or leaving the hall or for any other purpose.
If a trainee wishes to leave the hall in order to go to the
lavatory he must remove his kesa before leaving his seat, put
it on top of the folded bedding, make gasshá, and leave the

140 The Teachings of Dágen Zenji
tan. Such a trainee must turn round, facing the edge of the
tan, put his feet over the edge and put on his slippers. The
eyes must be lowered when entering or leaving the Meditation
Hall since no trainee may observe the backs of other trainees.
When walking, the feet and body must move in such a way
that their movements are naturally combined, the eyes being
fixed upon the floor on a spot approximately eight feet in front
of the feet. The correct length of a step, when walking, is the
length of the trainee’s own foot; the walking must be done
slowly and silently so as to give the semblance of standing
still; the feet may not be dragged, causing the slippers to make
noise, and trainees may not make a pit-pat noise with them
for fear of being impolite and disturbing the minds of other
trainees. All walking must be done with the hands folded, the
sleeves never being allowed to hang down to the legs.
The kesa may not be folded whilst standing on the tan,
nor may the ends thereof be held in the mouth; it may not be
shaken, trodden on or held under the chin; it may not be
touched with wet fingers, hung beside Manjusri or on the edge
of the tan. When a trainee sits down whilst wearing his kesa
he must be careful to see that he does not sit upon it, he must
also make sure that no part of it is under his feet; it may only
be put on after making gasshá. Trainees must also make gasshá
when they place their kesas in their cases for this is the traditional
manner and must be carefully followed.
It is strictly forbidden to leave one’s seat and go out of
the hall whilst wearing the kesa. When the umpan is struck
in the kitchen, all trainees make gasshá at the same time, this
being the signal for the end of morning Zazen. If it is early
morning Zazen, the trainees put on their kesas after hearing
the umpan and leave the hall, leaving their cushions on their
seats since these may not be put away until lunch time. The
Sickroom Attendant priest tells the serving trainee to put away

Eihei-shingi: Bendáhá (How to Train in Buddhism) 141
the notice announcing Zazen after hearing the closing bell of
the later morning Zazen; this is the only period of Zazen at
which this notice is hung up. Should there be no evening
Zazen, the notice which says that there will be no Zazen that
evening is hung up until the evening bell is sounded. The correct
way to announce Zazen is to strike the han in the morning
and the bell in the evening. When hearing these, each
trainee puts on his kesa, enters the Meditation Hall and, after
sitting down, does his Zazen facing the wall. For early morning
Zazen, and for evening also, the kesa is not worn when
entering the Meditation Hall; in the evening all trainees enter
the hall carrying their folded kesas over their left arms, go to
their seats, take out their cushions and do Zazen, beds not yet
having been made, although originally the traditional way was
to make half of each trainee’s bed. The folded kesa is taken
from the left arm, folded in four, and put on top of the bedding,
after which Zazen is done. During early morning Zazen
the kesa is put on the top of the cupboard; the kesa may not
be moved about as trainees wish.
Cushions must always be used during Zazen. The correct
way of sitting is completely cross-legged with the right
foot resting on the left thigh and the left foot resting on the
right thigh. It is also permitted to sit half cross-legged which
means that the right leg is placed over the left one and nothing
more.
The back of the right hand is then rested on the left leg
and the back of the left hand is placed on the right palm, both
hands having the thumbs touching each other lightly. All must
then sit upright, their heads in a straight line with their spines,
leaning neither to right nor left, bending neither backwards
nor forwards. The ears should be in line with the shoulders
and the nose with the navel. The tongue must be rested lightly
behind the top teeth, with the lips and teeth firmly closed. The

142 The Teachings of Dágen Zenji
eyes must be kept naturally open, the pupils not being covered
with the eye-lids; the back of the neck must be in a straight
line with the back. Breathe quietly through the nose without
being hard or noisy; the breaths must not be too long or too
short, too fast or too slow. Sitting in this steady position of
both body and mind, trainees should breathe deeply once or
twice and sway from right to left seven or eight times.
Thoughts must not be discriminated about as in “this is good
or this is bad;” understanding is only possible when one is
beyond discriminative thought: this point is vital to Zazen.
When wishing to leave the tan, trainees must do so quietly
and slowly after standing up. They must not walk quickly
and their hands must be in a folded position; they are not permitted
to dangle. When walking, trainees are not permitted
to look about them; they must look modestly at their feet taking
gentle steps. All trainees must perform all their actions
together regularly and in a timely manner; this is the correct
way to practice Buddhism.
If there is to be no evening Zazen this fact is announced
after afternoon Zazen. The trainees put away their cushions
after dinner and leave the Meditation Hall in order to go to
the Trainees’ Hall to rest in their places. After about two hours,
which is roughly around three in the afternoon, they return to
the Meditation Hall, take out their cushions and do Zazen; after
this they leave their cushions until the time for dinner on the
following day. The Chief Junior enters the Meditation Hall
from the gaitan, using the left-hand side of the front door,
before it is announced that there will be no evening Zazen.
Prior to doing this, he sometimes strikes the han in front of
his room three times. After entering, he offers incense to Manjusri,
goes round the Meditation Hall, following the edge of
the tan as in kentan, and sits down in his place. The Sickroom
Attendant priest’s trainee server then goes to all the rooms in

The trainee is arriving for meditation in the Meditation Hall of Dai Hon Zan Sájiji;
the author is already seated. Each trainee has only one tan, or sitting space, upon
which he sits in meditation, sleeps and eats his meals, the wide wooden edge being
his table. The two cupboards at the end of each tan hold his bedding and personal
belongings; this is all he may own. In the top right corner may be seen the
back of the Manjusri statue as well as the wooden mallet and block, covered by a
cloth, used in reciting the meal-time scriptures; the lanterns carried all night long
around the Meditation Hall by the nightwatch, to insure decency, may also be seen.
The name plate of each trainee may be seen over his cupboard; the round cushion
in the foreground is called a zafu. The light coloured cushion on the dark square
one, just below the trainee who is entering, indicates the seat of a temple officer.
the temple to tell the other trainees that the Chief Junior is
now in the Meditation Hall. If there is no evening Zazen, the
han in front of the Trainees’ Hall is struck three times. On
hearing this, the trainees return to the Meditation Hall, put on
their kesas and sit down facing each other on the tan; those

144 The Teachings of Dágen Zenji
who usually look at the wall put on their kesas and then turn
round and face each other. The Sickroom Attendant’s serving
trainee hangs up the notice which says there will be no
evening Zazen, this having been permitted by the Abbot. He
then rolls up the bamboo screen, re-enters the hall, bows to
Manjusri and goes to bow to the Chief Junior, making gasshá.
After bowing, he says softly that the Abbot has released all
trainees from evening Zazen. The Chief Junior acknowledges
this with a silent gasshá and the serving trainee goes to
Manjusri, bows, rises, makes gasshá and says in a loud voice,
“Rest,” which means that there will be no evening Zazen; he
leaves the hall and strikes the bell three times to announce this
to everyone. The trainees bow to each other, making gasshá
in the same way as at meals: if the Abbot is present he rises,
bows to his chair, bows to Manjusri and leaves the hall. The
trainees leave the tan, bow to each other and get on to the tan
again to make their beds: one lowers the bamboo screen and
they all go to the Trainees’ Hall. After arriving there they bow
to each other and sit on their seats facing each other: if they
wish they may take supper.
An offering of hot water is respectfully made to Manjusri,
after the Chief Junior has sat down, and the priest in charge
of the hall thereafter offers incense; during this incense offering,
all trainees must make gasshá. Whilst making this offering,
the priest in charge may have a kesa hanging over his left
arm if the Abbot has so directed or if it is the custom of the
temple.
The priest in charge then bows to Manjusri, offers incense
with his right hand, makes gasshá, turns right, for the
incense offering was made at the censer, returns to Manjusri,
bows, makes gasshá, goes to the centre of the right half of the
hall, bows, makes gasshá, turns right, goes to the centre of
the left half of the hall, passing in front of Manjusri, bows,

Eihei-shingi: Tenzo-kyákun (Chief Cook’s Instructions) 145
makes gasshá again, turns right, returns to Manjusri, bows,
makes gasshá, makes the hot water or tea offering, offers incense
again and bows as previously.
TENZO-KYÜKUN.
INSTRUCTIONS TO THE CHIEF COOK.
From its inception, Zen Buddhism has had six chief offices,
called the Chiji in Japanese, and the priests who hold
them, as the Buddha’s sons, are jointly in charge of all the affairs
of the temple; among these the office of Tenzo is that of
Chief Cook and this post is always held by a senior priest.
None but the finest priests, fully awakened to, and eager
for, Buddhahood, have, up to now, ever been trusted with
the office of Tenzo for, unless there is an earnest desire for
Buddhahood, however great an effort the priest holding this
office may make, he will not be successful therein. The Zen
Temple Regulations state that the desire for Buddhahood
must for ever be kept active within the mind of the Tenzo
priest and he must, at various times, devise such dishes as will
create great pleasure for the monks who partake thereof.
Excellent priests, such as Tázan, once held this office;
it is important to understand that the Tenzo priest is utterly
different from a royal cook or waiter.
I often asked questions of the senior priests, when I was
undergoing my training in China, and all of them were very
kind in telling me what they knew of the duties of the Cook,
saying that they who were entrusted with this office were the
very cream of Buddhism as it has been handed down to us
from the enlightened Buddhas and Ancestors. If we would understand
the duties of a Cook we must study the Zen Temple

146 The Teachings of Dágen Zenji
Regulations thoroughly, listening, in the minutest detail, to the
explanations thereof given by seniors.
Every twenty-four hours, after lunch, the Cook has a consultation
with the Treasurer and Assistant Director concerning
the food to be used for the following breakfast and lunch;
how much rice and the quantity, and type, of vegetables. Once
the food has been prepared it must be cared for in the same
way as we care for our own eyesight: it was said by one Zen
teacher that the common property of the temple must be accorded
the same care as that accorded to our own eyes. This
food must be dealt with as if it were for the royal table; exactly
the same care must be given to all food, whether raw or
cooked.
After the above mentioned consultation another is held
in the temple kitchen for the purpose of deciding which vegetables
shall be eaten, which tastes relished and what gruel
made. The Zen Temple Regulations state clearly that, when
food is prepared, the Cook must consult with all the officers—
the Treasurer, Assistant Director, Guest Master, Disciplinarian
and General Maintenance personnel—as to what tastes
shall be relished at breakfast and lunch and the number of
vegetables to be used. When the above matters have been
decided, the menu for the day is written upon the boards which
are hung in front of the Abbot’s room and the Trainees’ Hall:
thereafter the following morning’s breakfast gruel is cooked.
When rice and vegetables are being examined and
washed it is imperative that the Cook be both single-minded
yet practical, ensuring that the work is done to the very best
of his ability and without allowing contempt for any foodstuff
to arise in his mind: he must be diligent in all his work without
discriminating against one thing as opposed to another.
Although he dwells within the ocean of merit, he must never
waste so much as one drop of that ocean’s water,—not even

Eihei-shingi: Tenzo-kyákun (Chief Cook’s Instructions) 147
if he may have his hut upon the very summit of the mountain
of good works: however minute may be the merit of anything
he does, he must never forget to accumulate that merit, even
if it seems to him to be infinitesimally small and therefore not
worth bothering about.
The Zen Temple Regulations say that, unless the Cook
has carefully arranged the six kinds of tastes to be relished
and cooked with a gentle, pure heart, bearing in mind utter
respect for the food, he has not fulfilled his duty as Cook to
his brother trainees. He must, therefore, be very careful in all
things—for example, the removal of sand from rice—and, by
so doing, he will naturally cook with a gentle and pure heart
as well as properly arrange the six kinds of tastes.
Seppá, when holding the office of Cook under Tázan,
was once washing rice when Tázan came into the kitchen. “Is
there rice or sand left when you have finished the washing?”
asked Tázan. “I wash away both at the same time,” replied
Seppá. “If you do that, what will the trainees eat?” asked
Tázan. At this question, Seppá turned over the rice-bin. “One
day you will be enlightened,” said Tázan, “but it will be under
someone other than me.” By such methods as this, the old and
excellent teachers trained their disciples when in the office of
the Cook, and we of the present day must never be lazy should
we ever be appointed thereto. When cooking, the Cook must
seek for Buddhahood with as much zeal as men of the present
time apply to their work when stripped to the waist. It is
imperative that we ourselves look carefully at both rice and
sand and make certain that we never mix them; the Zen Temple
Regulations say that the Cook must personally examine
all food carefully and ensure its cleanliness. The water with
which the rice is washed must not be idly thrown away; in
the old days a straining bag was used for the purpose of ensuring
that no rice was ever left in the water: rice must also

148 The Teachings of Dágen Zenji
be protected against rats and the curious after being put into
the pot.
The following day’s breakfast vegetables are prepared
first and thereafter the rice and soup for lunch. The dining table,
rice-box, and all necessary tableware must be washed and kept
carefully clean in a convenient place ready for use; whether
chop-sticks, ladles or other articles, they must all be made
ready in the same single-minded way as the food and handled
just as gently.
The following day’s lunch rice is prepared after all riceweevils,
green-peas, bran, dust, sand and grit have been
removed therefrom: the Scripture for the God of Fire is always
recited if rice and vegetables are mixed, the recitation being
done by a junior trainee.
Hereafter all vegetables, liquids and other raw food are
made ready; that which has been provided for the temple officers
must be cooked with the same care as that shown to ordinary
food, irrespective of quantity or quality. The Chief Cook
must never be concerned about the unappetising appearance
of food, nor must he complain about it: he must be so singleminded
in his own training that no resting place can ever be
found between him and the actual food, the two being identical
with each other.
The following day’s breakfast must be completely prepared
before midnight and cooked after that hour has struck;
the following morning, when breakfast is over, the pot is
cleaned and the lunch rice steamed together with the soup.
Every grain of rice must be washed carefully in the scullery
by the Chief Cook personally; he must never leave until the
washing is over and he must, on no account, cast away even
a single grain: when the washing has been completed, as well
as the soaking, the rice is put into the pot and steamed over
the fire. It was said by one old priest that the pot in which the

Eihei-shingi: Tenzo-kyákun (Chief Cook’s Instructions) 149
rice is cooked must be thought of as our own heads; the water
in which the rice is washed must be regarded as our own life.
In summer, all rice must be put in a rice-chest before being
put upon the dining table.
The vegetables and soup must be cooked as soon as the
Chief Cook commences the cooking of the rice and, here again,
the Chief Cook himself must handle the work: he occasionally
gives orders for the necessary utensils to be prepared by
a serving trainee, servant or stoker however, in olden times,
only the Chief Cook was allowed to handle the cooking.
Recently there are some serving trainees with the titles of Rice
Cook, or Meal Supervisor, (being specifically in charge of rice
and gruel) and Accountant; all are allowed to assist in the actual
cooking in the larger temples.
The Chief Cook must not eye the food superficially or with
a discriminatory mind; his soul must be so free that the Buddha
Land appears within a blade of grass, whenever he and others
behold it, and he must be capable of giving a great sermon even
on the very heart of a particle of dust. He must not be contemptuous
when making poor quality soup, nor should he be
overjoyed when he makes it with milk: if he is unattached to
the last, he will not hate the first. There must be no laziness in
him, however unappetising the food may be; should the food
he beholds be of good quality his training must become all
the deeper so that he may avoid attachment thereto. His speech
in the presence of all men must be the same, unchanging in
mode for, should he change it, he is not a true seeker after Buddhahood.
He must be polite in all he does and strenuous in perfecting
his efforts at cooking for these actions will lead him
in the path of purity and care once trodden by the excellent
priests of old: I myself long to be thus. How is it possible to
be so single-minded at all times? It is true that, once, a very
fine, old, Chief Cook made a poor soup for only three small

150 The Teachings of Dágen Zenji
coins, but a true Chief Cook must be able to make a fine soup
for exactly the same price; most modern Chief Cooks would
find this very difficult for there is as big a difference between
ancient and modern as there is between heaven and earth: it is
extremely difficult for a modern Chief Cook to be as those of
olden times but, if he strives with all his might, and is gentle
when cooking, he will go even farther than they did. People of
the present day seem to be completely unaware of this fact, primarily
because they give free reign to their own pettiness, discrimination
and feeling to such an extent that they are as wild
horses prancing or wild monkeys swinging about from one tree
to another. Should one meditate deeply upon oneself, discarding
the pettiness, discrimination and feeling, the oneness of
self and others will be realised. Therefore, if one is moved by
things and people, one is also able to move them. It is absolutely
essential that the pure actions of the Chief Cook shall come
forth from his realisation of unity with all things and beings;
having no prejudices himself, he must be able to see clearly
into the minds and hearts of others. He must be so kaleidoscopic
that, from only a stalk of cabbage, he seems to produce a sixteen-foot-long
body of the Buddha. Even in this present day
and age it is possible for him to develop a kaleidoscopic nature
to such a degree that he helps all living things thereby.
All food, after being cooked, must be put away in a safe
and suitable place: thereafter, when the Chief Cook hears the
drums or gongs, he must go to do his Zazen in the Meditation
Hall and listen to the words of the Abbot both morning and
evening along with everyone else. On returning to his room,
he must shut his eyes and think quietly of the number for whom
he must make food, not forgetting the seniors in their private
rooms, sick members of the community in the Infirmary, aged
members of the community, those absent, guest monks in the
Guest House and any other guests that may be present: should

Eihei-shingi: Tenzo-kyákun (Chief Cook’s Instructions) 151
he be in any doubt as to the number within the temple, he must
ask the Disciplinarian and other officers as well as the Chief
Junior. When he is certain of the number, he should remember
that, to whomsoever eats a grain of rice with True Mind
another grain should be given, for this grain can be divided
into two, three, four or more grains: even only half a grain is
sometimes as good as one or two, and two halves, once they
come together, become one—should one grain be divided into
ten sections, and nine are given away, how many grains are
left? When these same come together again, how many are
there left? He who eats this grain with True Mind sees Daian
and tames the pale blue cow; the pale blue cow also consumes
Daian. It is important that the Chief Cook should think carefully
about himself to see if he has fully understood the importance
of a kaleidoscopic character: if he has done so he must
teach all people according as he is able, making great efforts
for religion everyday.
If someone offers money for food for the community, the
Chief Cook must discuss the matter with the other officers—
this is the traditional way of making all decisions concerning
the distribution of offerings to the community—under no circumstances
may the Chief Cook encroach upon the duties of
others.
After the rice and soup have been prepared they are put
upon the dining table. The Chief Cook burns incense, after
putting on his kesa, spreads his mat and bows nine times
towards the Meditation Hall before sending food to the
Dining-Hall. He must always be diligent in preparing breakfast
and lunch every day, under no circumstances whatsoever
being idle: by being conscientious in all his work he will naturally
awaken the seed of Buddhahood within himself for,
should he meditate deeply, he will find that such action leads
to ultimate bliss.

152 The Teachings of Dágen Zenji
Although Buddhism was brought to Japan a long time
ago, I have, as yet, never read anything written by any Zen
teacher concerning the correct way of cooking, nor is it written
anywhere that the Chief Cook must bow to the Meditation
Hall before sending food to table. It is because people know
nothing of the True Mind revealed within the correct meaning
of the community’s food, and their cooking methods, that
it is said that such food is just the same as that of mere birds
and animals: this is a great shame—let us examine the reason
why it is so.
When I was staying in Tendázan, the name of the Chief
Cook was Lu. After lunch one day, when on my way to another
part of the temple which was reached by means of the eastern
corridor, I saw him busily drying mushrooms in front of
the Butsuden, wearing no hat and using a bamboo stick: the
sun was scorching both his head and the pavement but he continued
to work hard, perspiring greatly. Feeling concern for
the pain he was obviously enduring at so great an age, for his
back was bent as taut as a bow, I said to him, “How old are
you?” His big eyebrows were as white as the feathers of a
crane. “I am sixty-eight,” he replied. “Why do you not give
such work to the junior trainees or servants?” I asked. “They
are not me,” he replied. “I know that you are very sincere, but
the sun is now blazing hot. Why work so hard at such a time?”
I asked. “What other time is there than now?” he replied. The
conversation went no further than this but, as I continued on
my way along the corridor, I suddenly understood intuitively
why the position of Chief Cook is so very important.
During the May of the sixteenth year of Kia-ting, I was
on board ship, speaking with the captain, when an old priest
of about sixty came aboard to buy mushrooms: we took tea
together and I found that he was the Chief Cook of a large temple.
“I am from Shi-shu,” he said, “and am sixty-one years old:

Eihei-shingi: Tenzo-kyákun (Chief Cook’s Instructions) 153
I left home forty years ago. In almost all the temples where I
have lived, the life of the community was pure and truly religious:
early last year I was in Ku-yung and had the opportunity
of staying in Ayuwan-shan but did not make use of it at
that time—luckily, however, I was later appointed Chief Cook
there at the end of the summer. Tomorrow, being the fifth of
May, I must make an offering of food to the entire community
but there was nothing suitable in the temple. I originally
wanted to give them vegetables and noodles but had no mushrooms
so have come here.” “When did you leave Ayuwanshan?”
“After lunch,” he replied. “Did you have to come far?”
I asked. “About thirty-four or thirty-five ri,” was his answer.
“When will you return?” “As soon as I have the mushrooms.”
“I am so glad we were able to meet and talk. I would like to
offer you something,” I said. “I am afraid that is impossible
for, should I stay longer, who will do to-morrow’s cooking?”
he replied. “Surely, in a temple as big as Ayuwan-shan, someone
else is capable of cooking food? I cannot believe that the
absence of one Chief Cook could cause trouble.” “Although I
am old, I, as the Chief Cook, am in charge of cooking. Since
this is the training of my old age, how is it possible for me to
give such duties to others? It must also be remembered that I
did not get permission to stay out for the night,” was his reply.
“Surely it would be better for you to do Zazen or study káans,”
I said, “Whatever is the use of working so hard merely at the
duties of a Chief Cook?” He laughed heartily when hearing
my comment saying, “My good foreigner, you have no idea
of the true meaning of Buddhist training, nor of its character.”
Feeling greatly ashamed and somewhat surprised at this comment,
I said, “What are they?” “Remain still and quiet in the
very depths of your own question and their meaning will manifest
itself,” he replied. I was unable to understand him and,
realising this, he said, “If you cannot understand me, I suggest

154 The Teachings of Dágen Zenji
you come to Ayuwan-shan, then we can talk of these matters.”
He then rose to leave, saying, “It grows dark; I must get home
quickly: I have no time for idle chatter.”
He came to see me the following July when I was in
Tendázan and told me, “I am going to resign as Chief Cook
after this summer and go home. By accident I heard from a
fellow trainee that you were here and was anxious to see you.”
I was overjoyed to see him and, in the course of discussing
many things, we touched upon the matters we had spoken of
on the ship. “If someone wishes to understand the true character
of Buddhist training,” he said, “its original meaning must
be thoroughly realised: if one undergoes Buddhist training, he
must understand the true meaning of that training.” “What is
this true character?” I asked. “One, two, three, four, five,” he
answered. “What is the discipline of Buddhism?” I asked. “The
whole universe manifests itself quite naturally,” he answered.
I will not make mention of the other things of which we spoke
but, primarily because of him, I was able to understand, to a
considerable extent, what the character and discipline of
Buddhism are: on speaking of these matters to my late teacher,
Myozen, he happily agreed with my opinions. Some time later
I read the following verse by Setchá in the Monastic Precepts:–
One, seven, three, five,
Nothing may be depended upon by any universe;
Night comes and the moon floods the water with light,
Within the dragon’s jaws I find many exquisite jewels.
This verse said exactly the same thing as had the Chief Cook
the year before; I know that he was a true seeker of Buddhahood.
In the beginning my characters were one, two, three,
four and five, and now they include six, seven, eight, nine and
ten. It is essential that we trainees study the true character of

Eihei-shingi: Tenzo-kyákun (Chief Cook’s Instructions) 155
Buddhism wholeheartedly, without attachment to any opposite
whatsoever, for only then will the unity of Zen be understood
in characters; should we do otherwise, innumerable
varieties of Zen will ruin us to such an extent that we shall be
unable to cook food for the community properly.
All Chief Cooks were diligent in their work and, within
this fact, we can find the original meaning of Buddhist training
and its true character for it is the very marrow of rightly
Transmitted Buddhism.
The Zen Temple Regulations state that breakfast and dinner
must be most carefully prepared bearing in mind the necessity
for a sufficient supply of food at both: this is not only
true of breakfast and dinner but also of all food and drink, as
well as clothing, medicine and bed clothes. The Buddha gave
forty-five years of His life for our benefit! So great is the light
which He radiates that it is too great for us to appreciate fully:
because of this, the Chief Cook must have no thought other
than service to the community, having no concern for lack of
wealth. Should he be completely unattached to the results of
the work which he does, eternal bliss will be his; I believe that
the same attitude of mind as that of the Chief Cook towards
the community should also be adopted by the Abbot thereof.
The best way of handling food is for whoever is doing it
to possess a sincere and appreciative opinion thereof, irrespective
of its quality. Because of the sincerity of mind with
which a woman offered the Buddha a bowl of milk it was foretold
that she would become a Pratyekabuddha in the following
life: because King Asoka, as his last good action, offered
half of a piece of fruit to the priests attending him on his deathbed,
he was free from all suffering at the moment of death: from
this it may be seen that small acts of charity, made in a devotional
spirit, are beneficial not only in the present but in the
future also. However minute may be the offerings we make to

156 The Teachings of Dágen Zenji
Buddha, they must be given in the spirit of true religion and
sincerity; such deeds are the right action of all men.
The Chief Cook must never consider rich, creamy milk
as superior food to soup or vegetables when choosing ingredients;
whenever such a choice is involved it must be made
with a mind free from defilement and in utter sincerity. Once
a priest has entered the vast ocean of Buddhism he sees no difference
whatsoever between rich, creamy milk and coarse soup
and vegetables for then everything is identical with the ocean
of Buddhism: it goes without saying that no Chief Cook sees
any difference whatsoever between such things once he has
truly awakened the seed of Buddhahood: it was once said by
a great teacher that priests do not differentiate between various
foods just as a fire does not differentiate between various
sorts of firewood—if we are sincere when cooking, even the
coarsest food can help us to exhibit the seed of Buddhahood—
never make light of such things. However minute in quantity,
or coarse in quality, food may be they who would lead both
men and gods must be able to save all living things thereby.
Priests vary in age, being old or young; some have great
merit whilst others have none; the Chief Cook must understand
this quite clearly in its entirety. It is impossible for him to know
what the future may hold and even more impossible for him
to know the future of others; it would be thoroughly wicked
of him to judge others by his own standards: all members of
the priesthood are the treasure of Buddhism, whether senior or
junior, clever or stupid—that which was wrong yesterday may
be correct to-day; it is impossible to separate the sacred from
the secular. The Zen Temple Regulations say that, whether
priests are holy or unholy, they all have the potential of
embracing and enfolding the universe; one must be entirely free
from moral discrimination—strenuous training, of itself, is the
True Way. Although Buddhism may be right before your eyes,

Eihei-shingi: Tenzo-kyákun (Chief Cook’s Instructions) 157
you will be very far from the Truth should you make so much
as one false step in the direction of moral discrimination: the
true meaning of morality has been shown by the masters of old
in their strenuous efforts to practice Buddhism—all future Chief
Cooks must be very active when holding their office because
of the above statement—there is no deception in the Zen
Temple Regulations of Hyakujá.
When staying in Kenninji on my return to Japan, I was
greatly surprised to find that the Chief Cook was completely
unaware of the true way of preparing food: it was indeed unfortunate
that he had no opportunity of learning from the great
Chief Cooks of other temples for he spent much of his time in
idleness which is so highly detrimental to Buddhism. He never
personally took charge of the cooking or preparing of either
breakfast or lunch, leaving all his work, whether important or
otherwise, to a coarse servant who knew nothing, and cared
less, about the correct way of cooking food. He never went to
see if the man was doing anything correctly and saw no shame
in visiting a woman who lived nearby: his only other occupations
seemed to be gossiping with others and reciting Scriptures
in his room—he did nothing more. He never went near the
kitchen, however long he had been absent therefrom, and he
would not buy any new utensils or consider the number of tastes
to be relished in the food: obviously he did not consider that
cooking was the work of Buddha—he had no notion of the fact
that food could only be served after he had offered incense and
bowed to the Meditation Hall: it is indeed a shame that he had
no idea of how to lead his juniors during meals. Since he did
not possess the Way Seeking Mind, he had never seen a True
Seeker of Buddhahood; he was as one who returns from a
mountain or ocean of treasures empty-handed. Even though
he had not awakened to Buddhahood, he could still have
behaved correctly as a Chief Cook, once given the chance to

158 The Teachings of Dágen Zenji
see a true teacher, one who was truly awakened to Buddhahood:
since he neither awakened the Seed of Buddhahood, nor bothered
to cook, what use was he?
The term of office of any temple officer in a Chinese
Temple is one year; when special offerings are made by members
of the laity, as sometimes happens at mealtimes, these
priests have special duties. They must always make special
efforts in their work, both for the benefit of themselves and others,
as well as raise the standard of perfection of their own training
by adhering strictly to the temple regulations and thus trying
to reach the standards set by the old masters through copying
their methods. If we compare this with the behaviour of the
Chief Cook mentioned above we find that he thought of his
training with as little interest as if it were belonging to someone
else whilst those who followed the code of conduct outlined
above considered others’ training with as much care as
if it were their own. There is an old poem which says:–
Although he has already spent two-thirds of his life,
He has not yet purified his mind;
Being solely interested in fame and gain,
He fails to heed the warning of my words.
It is clear from the above that, without true teachers, we would
be engulfed in fame and gain: the Chief Cook I spoke of is as
the stupid rich man’s son, spoken of in the Lotus Scripture,
who, on receiving a fortune bequeathed to him, ran away from
home and threw it away as if it were worth nothing; it is a terrible
situation for a Chief Cook.
When I think of the old Chief Cooks I realise that all
were worthy of their posts: all were enlightened when performing
their duties as Chief Cooks and Tázan showed the
Buddha to the entire community in three pounds of hemp.

Eihei-shingi: Tenzo-kyákun (Chief Cook’s Instructions) 159
There is nothing of greater value than enlightenment and no
time more precious than now.
Let us now consider some examples of those who truly
sought enlightenment. Because a child once handed its treasure
of a handful of sand to Buddha it later became King Asoka;
Shakyamuni Buddha once told King Udayama that, after His
death, whosoever should make a statue of Buddha would be
handsome, or beautiful, from one generation to another, no matter
how many times he or she may be born; in addition to this,
such a person will be born in heaven after death. Obviously
both the office and name of Chief Cook will remain exactly as
they are: since the actions of the old Chief Cooks have come
down to us these priests can, if we truly train ourselves, be seen
again in us.
Three attitudes of mind must be cultivated by all temple
officers in addition to that of the Chief Cook; these are gratitude,
love and generosity. The mind of ecstasy expresses gratitude:
if we were to dwell in heaven our joy would be so
excessive that there would be no time whatsoever for us to either
train or awaken the Seed of Buddhahood within us and we
would never prepare food for the Three Treasures. There is
nothing of greater value, or excellence, than the Three Treasures;
they far surpass the greatest deity in heaven, both in value
and excellence, as well as equally surpassing the highest upon
earth. The Zen Temple Regulations say that priests have far
greater excellence than any other beings for their bodies and
minds are pure and wholly free from earthly clinging: how
wonderful it is that we have been fortunate enough to be born
human and so can become Chief Cooks with the honour of
preparing pure food for the superlative Three Treasures—than
this, there is no greater delight. Were we to be born in one of
the evil worlds, such as hell, that of the hungry ghosts, animals,
Asuras or any of the other eight in which it is very hard to hear

160 The Teachings of Dágen Zenji
Buddhist Truth, it would not be possible for us to personally
make pure food for the Three Treasures, together with the great
priesthood, for both body and mind would be subject to suffering:
we are fortunate in that, in this life, we have the opportunity
to offer pure food to the Three Treasures. How lucky
we are: how blessed is this body: for all eternity there will be
no greater opportunity than that offered to us now; its merit
is undefileable. When we serve our fellow trainees purely,
hundreds and thousands of lives are enfolded in one single
day’s, or hour’s, work which will bear fruit for many lives to
come: to grasp Truth thus clearly is to express gratitude. Even
were we the highest in all the world such rank would be as
useless as a bubble if we did not make pure food for the Three
Treasures.
The mind of our parents expresses love and we must love
the Three Treasures in the same way as our parents love us.
However poor a person may be it is frequently possible to see
the love he expresses towards his children; who is capable of
understanding the extent of his loving mind other than he himself?
All men, whether rich or poor, long for their children to
grow strong and big, protecting them with unsparing devotion
against inclement weather; this is the greatest of all sincerity:
no one who does not possess this mind can understand it. A
Chief Cook must love water and rice in the same way that parents
love their children: the Buddha gave us forty-five years
of His life because He wanted to teach us parental love by His
example, not because He was eager for fame and gain.
A generous mind is one that is as firm as a rock and as
limitless as the ocean, completely lacking in discrimination. One
who possesses such a mind sees no difference between base
metal and gold; he is not bewitched by beautiful voices, or ugly
sounding ones, nor is he concerned with the changing of the
seasons: we must make our own personal understanding of

Eihei-shingi: Tenzo-kyákun (Chief Cook’s Instructions) 161
this mind clear by writing it down, fully comprehending and
learning it in everything we do in our ordinary life.
Without a mind as above described, a former Chief Cook
could not have taught his frivolous trainee, curing him of his
wicked laughter, nor could Daii have shown his understanding
to his master by blowing three times on a dead fire or Tázan
exhibit the Buddha in three pounds of hemp: you should
understand from this that all the old teachers exhibited this mind
in their everyday actions—even now they are showing us clearly
the true meaning, and importance, of training, thus leading
us to emancipation. The wide highway to enlightenment is our
own training; whosoever we are, Abbot, Officers or any other
trainees, all must constantly keep these three attitudes of mind
in their thoughts.

GAKUDÜ-YÜJINSHà.
IMPORTANT ASPECTS OF ZAZEN.
1. Necessity for a Desire for the Way.
Although there are many names given to that which seeks
the Way they all refer to the one, and same, Mind. 8
Nagyaarajyuna said, “The universality of change, the
arising and disappearing, when completely understood, is the
seeing into the heart of all things, and the Mind that thus understands
is the Mind that truly seeks the Way.” As this is so,
why is temporary dependence upon the ordinary mind of man
called the Mind that seeks the Way? If one sees through the
changeability of the universe, the ordinary, selfish mind is not
in use; that which seeks for the sake of itself is nowhere to be
found.
Time flies like an arrow from a bow and this fact should
make us train with all our might, using the same energy we
would employ if our hair were to catch fire. We must guard
against weakness of body, our effort being as that of the
Buddha when raising His foot. Sounds that flatter and distract,
such as the call of the cuckoo and the voices of musical entertainers,
should be thought of no more than as the sound of the
evening breeze; the sight of beautiful courtesans should be
regarded merely as dew touching the eyes. Once free from
perceptual bondage, sound and colour, the Mind that seeks
162

Gakudá-yájinshâ (Aspects of Zazen) 163
the Way is naturally in harmony with you. From ancient times
there are those who have not heard Buddhist Truth, and some
have had little opportunity of hearing or reading the Scriptures.
Once trapped in the bonds forged by fame and gain, most
people lose the Life of Buddha for eternity; such a fate is to
be pitied and mourned. Just to read the Scriptures, thereby understanding
Truth with the ordinary mind, and to transmit that
which is clear and that which is hidden, is not to possess the
Mind that seeks the Way if fame and gain are not forsaken.
There are those who believe that the Mind that seeks the
Way is truly enlightened since there is no dependence upon
fame and gain. There are those who say that the Mind that
seeks the Way embraces three thousand worlds in a moment
of thought as its meditation. There are those who say that the
Mind that seeks the Way teaches the non-arising of any delusion.
There are those who say that the Mind that seeks the
Way enters straightway into the World of the Buddhas. None
of these people yet know the Mind that seeks the Way and
therefore devalue it; they are far from the Truth of the
Buddhas. When one reflects upon the selfish mind, which concerns
itself only with fame and gain, it is clear that it has no
knowledge of the three thousand worlds within a thought
moment and is also not non-delusional. Such a mind knows
nothing other than delusion because of its immersion in fame
and gain; it cannot be compared to the Mind that seeks the
Way. Although many of the wise have used worldly methods
to reach enlightenment it is certain that they had no misunderstanding
in their own minds concerning fame and gain; they
did not even have an attachment to Truth and no desire whatsoever
for the world as most men know it.
The Mind that truly seeks the Way can be any one of those
previously mentioned so long as it also clearly sees through
the changeability of the universe, understanding utterly arising

The author with the Very Reverend Kohá Keidá Chisan Zenji after the ceremony
of becoming his official, personal disciple.
and disappearing: the Mind is totally different to the mind of
ordinary men. It is excellent to practice the meditations of
the non-arising mind and the appearance of the three thousand
worlds after you have gained the Mind that seeks the
Way, but do not confuse the two by putting them in the wrong
order.
Forget the selfish self for a little and allow the mind to
remain natural for this is very close to the Mind that seeks the
Way. Self is the basis for the sixty-two private opinions so,
when you are beginning to become full of your own opinions,
just sit quietly and watch how they arise. On what are they
based, both within you and outside of you? Your body, hair
and skin come from your parents: the seeds that came from
your parents, however, are empty, both from the beginning
of time and until the end of it. Within this there is no ego, the

Gakudá-yájinshâ (Aspects of Zazen) 165
mind that is fettered by discrimination, knowledge and dualism
of thought blinds us. After all, in the end, what is it that
inhales and exhales? These two are not the self and there is
no self to which to cling. They who live in delusion cling to
all things whilst they who are enlightened are free of clinging
and things: and still we measure the unreal self and grasp
at worldly appearances, thus ignoring true Buddhist practice;
by failing to sever the ties of the world, we are turning our
backs upon the True teachings and chasing after false ones.
Such mistakes must be carefully avoided.
2. The Necessity of Training for Truth.
When a loyal servant gives advice its power is frequently
far-reaching; when the Buddhas and Ancestors give so
much as only a single word, all living things will be converted.
Only a wise king will take advice; only an exceptional trainee
will truly hear the words of the Buddha. If the mind cannot
change from one side to the other, the source of transmigration
can never be severed; unless the loyal servant’s advice
is taken, the government of a country will show no virtue and
wisdom in its policy.
3. The Necessity of Constantly Practicing the Way
in Order to Realise Enlightenment.
Most people think that one must study in order to gain
wealth but the Buddha teaches that training itself embraces
enlightenment: as yet I have heard of no one who became
wealthy without much study nor of anyone who became enlightened
without undergoing training. There are, of course,

Above, the Crown Prince of Nepal (now King of Nepal) with the Very Reverend
Kohá Keidá Chisan Zenji and the then Vice-Abbot of Dai Hon Zan Sájiji together
with other dignitaries and the author who was Foreign Guest Master at the temple.
Below, President Eisenhower and the Very Reverend Kohá Keidá Chisan Zenji at
a reception at the White House.

Gakudá-yájinshâ (Aspects of Zazen) 167
differences in training methods; differences between faith and
understanding—between sudden and gradual—but enlightenment
can only be realised as a result of training. Some
means of study are shallow, others deep, some are interesting
and others boring, but treasure is derived from much study.
None of these things depend upon the ability of rulers or just
plain luck. If treasure is attainable without study, who is able
to teach the way through which rulers learn to truly rule? If
enlightenment can be realised without training, the teaching
of the Buddhas cannot be perfected. Although you may be
training in the world of delusion, it is still the world of enlightenment.
If you can understand that ships and rafts are but
a past dream, you will for ever leave behind the self-opinions
which fettered you to the scriptures. The Buddhas do not force
you; everything comes out of your own efforts in the Way.
When you train, you are beckoning to enlightenment; your
own treasure is within you, not outside; training and enlightenment
are their own reward; enlightened action leaves no
sign by which it can be traced. To look back upon one’s training
with enlightened eyes is to see no speck of dust: to look
for such a thing is the same as trying to see a white cloud at
a distance of ten thousand miles. When encompassing training
and enlightenment, no single speck of dust can be trodden
upon; should we do so heaven and earth would collapse
but, in returning to our True Home, we are transcending the
status of the Buddha.
4. The Necessity of Selfless Training.
The Truth of Buddhist Training has been handed on to
us by our predecessors and, for this, it is impossible to use
the selfish mind: we can gain the Truth of Buddhism neither

168 The Teachings of Dágen Zenji
with mind nor without mind. It must be remembered that, if
the will to train and the Way of the Buddhas are not harmonised,
neither body nor mind will know peace; if body and
mind are not at peace they know only discomfort.
How do we harmonise the Way of the Buddhas with training?
To do so the mind must neither grasp nor reject anything;
it must be completely free from the fetters of fame and gain.
Buddhist training is not undergone for the sake of others but,
as in the case of the minds of most people nowadays, the minds
of most Buddhist trainees are far from understanding the True
Way. They do that which others praise although they know
such action to be wrong; they do not follow the True Way
because it is that which others heap scorn upon; this is indeed
a great grief—such behaviour is no right use of the Mind of
the Buddhas. The Buddhas and the Ancestors selflessly illuminated
the universe with their all-penetrating eyes and it is
our duty to copy them. Since Buddhist trainees do almost nothing
for themselves, how is it possible that they should do anything
for the sake of fame and gain? Only for Buddhism must
one train in Buddhism. Out of their deep compassion for all
living things, the Buddhas do absolutely nothing either for
themselves or for others, merely doing all for the sake of
Buddhism, and this is the True Tradition of Buddhism. Even
insects and animals cherish their young, bearing any hardship
for their sake and, when later they are full-grown, the parents
seek no gain therefrom: just as compassion is strong in such
small creatures, even so is compassion for all living creatures
strong in the Buddhas. Compassion is not the only expression
of the great teachings of the Buddhas; they appear in a myriad
ways throughout the universe, thus exhibiting and being
the True Spirit of Buddhism: since we are all already the children
of Buddha, we have no alternative but to follow the path
of Buddhism. You, as a Buddhist trainee, must not think of

Gakudá-yájinshâ (Aspects of Zazen) 169
training as done for your own benefit and fame, nor must you
train in Buddhism for the sake of getting results or performing
miracles; you must just train in Buddhism for the sake of
Buddhism, this being the True Way.
5. The Necessity of Finding a True Teacher.
A former Ancestor once said, “If the mind that seeks is
untrue, training will be useless,”—this is utterly true and the
quality of the training inevitably depends upon the quality of
the teacher. The trainee is as a beautiful piece of wood which
the teacher must fashion as does a skillful carpenter; even
beautiful wood will show no graining unless the carpenter is
an expert, but a warped piece of wood can show good results
in the hands of a skilled craftsman. The truth or falsity of the
teacher is in ratio to the truth or falsity of the enlightenment
of his disciples; understand this clearly and become enlightened.
For centuries there have been no good teachers in this
country—how do we know? Just look at their words: they are
as people who try to measure the source of flowing water from
a scooped-up handful. Throughout the centuries this country’s
teachers have written books, taught trainees and given lectures
to both men and gods, but their words were as green, unripe
fruit for they had not reached the ultimate in training; they
had not become one with true enlightenment. All that they
transmitted were words, reciting names and sounds: day in and
day out they counted in the treasury of others, contributing
nothing whatsoever thereto of themselves. There is no doubt
that this is the fault of the teachers of old, for some of them
misled others into believing that enlightenment must be sought
outside of the mind and some taught that rebirth in other
lands was the goal; herein is to be found the source of both

170 The Teachings of Dágen Zenji
confusion and delusion. Unless one follows the prescription
on the medicine-bottle, an illness may be made worse by taking
medicine; it may even be the same as drinking poison. For
centuries there have been no good doctors in this country who
were capable of prescribing correctly, and of knowing the difference
between, true medicine and poison, therefore it is extremely
difficult to cure the sufferings and diseases of life:
since this is so, how is it possible for us to escape from the
sufferings brought on by old age and death? Only the teachers
are to blame for this problem; it is certainly through no
fault of the disciples. Why is this so? Because the teachers
are leading others along the branches of the tree and ceasing
to climb up the trunk to the source. They lure others into false
paths before they have their own understanding based in certainty;
they therefore fix their concentration solely upon their
own selfish opinions: it is indeed terrible that teachers have
no perception of their own delusions. Under these circumstances,
how can disciples understand what is right and what
is wrong? As yet Buddhism has not taken root in our tiny
country and thus true teachers are still to be born: if you truly
want to study the very best Buddhism you must visit the teachers
in China, which is very far away, and you must think deeply
upon the true road which is beyond the mind of delusion.
If a true teacher is not to be found, it is best not to study
Buddhism at all: they who are called good teachers, however,
are not necessarily either young or old but simple people who
can make clear the true teaching and receive the seal of a
genuine master. Neither learning nor knowledge are of much
importance for such teachers have a characteristic in their extraordinary
influence over others and their own will-power:
they neither rely on their own selfish opinions nor do they cling
to any obsession for training and understanding are perfectly

Gakudá-yájinshâ (Aspects of Zazen) 171
harmonised within them. The above are the characteristics
of a true teacher.
6. The Necessity of Being Aware During Zazen.
Zazen being of grave importance, neither neglect it nor
regard it lightly. There have been magnificent examples of
old masters in China who cut off their arms or fingers for the
sake of the Truth: centuries ago the Buddha forsook both His
home and His country—to do so are sure signs of true training.
People of the present time say that they need only practice
that which comes easily—this is very bad; such thinking
is not at all akin to true Buddhism. If you concentrate only on
one thing and consider it to be training then it is impossible
to even lie down in peace: if one action is done with a bored
or uneasy mind, all things become boring or uneasy; I know
full well that they who seek things the easy way do not look
for the True Way. Shakyamuni was able to give the teaching
at present to be found in the world after undergoing very difficult
training and thus He is the great teacher—His was the
source: as this is so, how can the descendants of Shakyamuni
gain anything by taking it easy? The Mind that seeks the Way
does not search for easy training: should you look for an easy
means of training, you will probably not reach the true realisation,
and you can never find the treasure house. The most
excellent of the old Ancestors said that training was hard to
undergo for Buddhism is deep and immense: the great masters
would never have spoken of the difficulty of Buddhism had it
been easy. By comparison with the old Ancestors, people nowadays
amount not even to so much as a single hair in a herd of
nine cows: even if they do their best, pretending it is hard, they

172 The Teachings of Dágen Zenji
do not begin to attain the easy training and understanding of
the Ancestors because of their lack of strength and knowledge.
What is taught as easy training and beloved by present-day
man? It is neither secular nor Buddhist for it cannot even be
compared to the teachings of devils and evil gods, nor can it
be compared to heresy and the two vehicles: the delusions of
ordinary people have deep roots and they trap themselves in
eternal transmigration by pretending to escape from the present
world. It is difficult to break the bones and crush the marrow
from outside, and to control the mind is more difficult
still; it is of even greater difficulty to undergo true training
and long austerity, whilst the greatest difficulty of all is the
harmonising of the training of body and mind. Many, in olden
times, underwent a training which required the crushing of
their bones and, if this were valuable, they should have become
enlightened but only a handful did. They who endured
austerity, in like manner, should have become enlightened but,
here again, few did: this is because, when undergoing such
training, it is extremely difficult to harmonise body and mind.
Neither a clear head nor a good knowledge of learning are of
great importance any more than are mind, will, consciousness,
thought, understanding or perception; all of them are useless;
to enter the stream of Buddhism one must just simply harmonise
the mind and the body—Shakyamuni said that one
must turn the stream of compassion within and give up both
knowledge and its recognition. Herein lies the full meaning
of the above for in this neither movement nor stillness are in
the ascendency and this is true harmony. If one could penetrate
Buddhism as a result of intelligence and learning, certainly
Shinshu could have done so: if it were difficult to penetrate
Buddhism because of low birth and class, Daikan Ená could
never have become the supreme Ancestor. The means by which
Buddhism is Transmitted is far beyond normal intelligence and

Gakudá-yájinshâ (Aspects of Zazen) 173
understanding; look carefully for all signs within yourself,
meditate upon yourself and train hard.
The teachings of Zen make no choice between either old
or young: Jáshu did not begin to train until he was over sixty
but he was a very fine Ancestor: the priestess Teijá started
her training at the age of twelve and became the finest of the
priests in her monastery: it is the amount of effort made that
conditions the understanding of Buddhism received, and this
differs according to the training or lack thereof. They who have
spent much time in worldly or Scriptural study should visit a
Zen training centre; many have already done so: Bodhidharma
taught the clever Eshi, known as Nangaku, whilst Daikan Ená
taught Yáka Genkaku. To make the Truth clear and enter the
Way, one must study with a Zen master: one must never try
to bring a Zen master’s teaching down to one’s own level of
understanding for, should one try to understand it from one’s
own self-opinionated view-point, one will never understand.
Before asking for the Truth from a master, you must make
your body and mind pure and quieten your perceptions so that
both eyes and ears perceive and hear in peace; simply listen
to the teaching and do not allow it to become soiled by your
own thoughts: your body and mind must be at one with each
other as water is poured from one bowl to another. If you can
achieve such a state of body and mind, the Truth that the master
teaches can be made one with yourself.
At the present time the unwise memorise the scriptures
and cling to what they have heard; they try to equate such
things with the master’s teaching but actually only re-hear their
own opinions and those of others which do not at all equate
with the teaching they have just received; they are convinced
that their own opinions are right and then memorise a few parts
of the Scriptures calling this Buddhism. Should the teaching
you hear from a Zen master go against your own opinions he

174 The Teachings of Dágen Zenji
is probably a good Zen master; if there is no clash of opinions
in the beginning it is bad. People who are stuck with their
own opinions frequently do not know how to get rid of them
and so cannot use the teaching given to them: for a long time
they suffer from grave confusion and must be regarded with
great grief.
Presumption, discrimination, imagination, intellect,
human understanding and the like have nothing to do with
Buddhism when studying Zen—too many people are like children,
playing with such things from their birth. You must
awaken to Buddhism right now—above all, you must avoid
presumption and choice; reflect carefully upon this. Only the
Zen masters know the gateway to the Truth; professors have
no knowledge thereof.
7. The Necessity for Zazen when Training to be Truly Free.
Because of its superiority Buddhism is sought by many
people but, whilst Shakyamuni was alive, there was only one
teaching and one teacher; by Himself, the Great Shakyamuni
guided all living things to complete understanding. Since
Makakashyo commenced the Transmission of the Truth,
there have been twenty-eight Ancestors in India, six in China;
the Ancestors of the five schools (churches) have, without interruption,
Transmitted it to the present time: since the period
of Ryokai, all really worthy persons have entered into Zen
Buddhism whether they were in the priesthood or of royal
blood. One should love the excellence of true Buddhism rather
than what passes for Buddhism: it is wrong to love the dragon
as did Sekká. In some countries east of China a web of learning,
rather than true Buddhism, has been spread across the seas
and mountains; although it spreads over the mountains, the

Gakudá-yájinshâ (Aspects of Zazen) 175
heart of the clouds is not within it; although it spreads across
the seas the hearts of the waves are destroyed thereby, fools
take pleasure herein; such people are as those who would
treasure a fish-eye in the belief that it was a pearl, making a
plaything thereof—to behave thus is to treasure a pebble from
Gen as if it were a jewel. There are many who are ruined by
falling into the hall of the demons.
In a country in which there is much bias, the Truth has
difficulty in appearing because of the way in which it is beset
by contrary winds. Although China has already taken refuge
in the Truth of Buddhism neither our country nor Korea have,
as yet, had any real contact therewith. Why? At least the Truth
can be heard in Korea but here it is not; this is because those
who went to China clung to erudition—they seem to have
transmitted the Scriptures but they forgot to Transmit the
Truth. What merit is there here? None whatsoever; their failure
was due to their lack of understanding of true training.
How unfortunate it is that the body should be thus vainly
employed in hard work for all its natural life.
When learning the Way, listening to the teaching of the
master and training after first entering the gate, there is something
you should know. In the Ryogonkyo it says that external
things control the self and that the self controls external
things; should I control external things then I am strong and
they are weak but, should the external things control me, then
they are strong and I am weak; from the beginning these opposites
have existed in Buddhism; unless someone has a true
Transmission, this cannot be understood; unless a true master
is found, even the names of these opposites are unheard
of: those who have no knowledge of this can never study true
Buddhism for how can they ever differentiate between right
and wrong? They who practice true Zen by studying the Way
naturally Transmit the meaning of these opposites; they make

176 The Teachings of Dágen Zenji
no mistakes such as are found in some teachings. It is not possible
to understand the true Way without the training of Zen.
8. How a Zen Trainee Should Behave.
The Truth has been Transmitted directly to the present
time from the time of the Buddhas and Ancestors; in all the
twenty-eight Generations in India and the six in China no
thread has been added to, or speck of dust taken away from,
it. After the robe was given to Daikan Ená the Truth spread
from one end of the world to the other and so the Buddha’s
Truth flourishes in China. Truth can never be sought and they
who once see the Way forget all knowledge and fame for they
transcend relative consciousness. Gunin was at Übai when
Daikan Ená lost his face; Eka, the Second Ancestor, cut off
his arm in front of Bodhidharma’s cave thereby gaining the
marrow of Buddhism by destroying the selfish mind: having
gained the core of Buddhism, he gained vital freedom,
dwelling neither in body nor mind and having no attachment,
stagnation or grasping. A trainee asked Jáshu if a dog had
Buddha Nature to which Jáshu replied, “Mu.” How can “mu”
be measured? There is nothing to hold on to; one must just let
go. What are body and mind? What is Zen behaviour? What
are birth and death, the affairs of the world, mountains, rivers,
earth, men, animals, home? If you continue thus, neither
action nor non-action arise as distinct of themselves, and so
there is no inflexibility: few indeed understand this, most suffering
from delusion. The Zen trainee can gain enlightenment
if he reflects upon himself from the centre of his being; it is
my sincere hope that you will not take pride in gaining the
True Way.

Gakudá-yájinshâ (Aspects of Zazen) 177
9. The Necessity of Training in Order to Attain the
Way of Buddhism.
They who would study the Way must first find out if they
are looking in the right direction. Shakyamuni, who learned to
control His self, saw the morning star whilst sitting beneath the
Bodhi Tree, thereby becoming suddenly enlightened to the
highest degree; because of this, His Way cannot be compared
with that of the Shravakas and Pratyekabuddhas. Not only did
the Buddha enlighten Himself, He Transmitted that enlightenment
to the other Buddhas and Ancestors so that, even to the
present day, the Transmission has not been interrupted. As this
is so, how can they who are enlightened help but be Buddhas?
To face the Way squarely is to know the true source of
Buddhism and make clear the approach thereto for it is
beneath the feet of every living person: you find Buddhism
in the very spot where you perceive the Way. The perfection
of self comes with the penetration of enlightenment but, should
you become proud of your enlightenment, you will only know
the half thereof.
In such a frame of mind must you face the Way, but they
who only study the Way do not know whether it is open or
shut. Some greatly desire to perform miracles; these are
gravely mistaken for they are as those who forsake their parents
and escape, or give up treasure and just wander: they are
as the only son of a rich father who becomes a beggar through
seeking for external things; this indeed is a true picture.
To truly study the Way is to try to penetrate it and, in
order to do this, one must forget even the slightest trace of
enlightenment. One who would train in Buddhism must first
believe completely therein and, in order to do so, one must
believe that one has already found the Way, never having been

178 The Teachings of Dágen Zenji
lost, deluded, upside-down, increasing, decreasing or mistaken
in the first place: one must train oneself thus, believing thus,
in order to make the Way clear; this is the ground for Buddhist
study. By this method one may cut the functioning of consciousness
and turn one’s back upon the road of learning; in
such a way as herein described must trainees be guided. Only
after such training can we be free of the opposites of body
and mind, enlightenment and delusion.
They who believe that they are already within the Way
are truly rare but, if you can truly believe it, the opening and
closing of the Great Way are understood quite naturally and
the root of delusion and enlightenment is seen as it is. If you
try to cut the function of conscious discrimination you will
almost see the Way.
10. The Receiving of Direct Teaching.
There are two ways in which to set body and mind right;
one is to hear the teaching from a master and the other is to
do pure Zazen yourself. If you HEAR the teachings the conscious
mind is put to work whilst ZAZEN embraces both training
and enlightenment; in order to understand the Truth you
need both. All living beings possess both body and mind, irrespective
of strong or weak behaviour, for behaviour itself
is variable: it is by means of the body and mind that we become
enlightened and this is the receiving of the teaching.
There is no need to change the present body and mind; all one
has to do is follow in the enlightened Way of a fine Zen master
for this is the receiving of the teaching directly: to follow
a Zen master is not to follow in old ways nor to create new
ones, it is simply just to receive the teaching.

SHÜBÜGENZÜ.
THE TREASURY-EYE
OF THE TRUE TEACHING.
BENDÜWA.
LECTURE ON TRAINING.
The Buddhas have a very excellent means by which they
may Transmit the Truth; when Transmitted from one Buddha
to another it is the embodiment of meditation which is, of itself,
utterly joyful: correct sitting is essential as the true gateway
to entering naturally into this meditation. Every living
being has a great store of Buddha Nature but it can never be
seen unless practice is undertaken nor can it be evinced in
daily life unless one becomes enlightened. If you do not cling
to it, your hand will be full thereof for it transcends both all
and nothing: if you speak of it, your mouth will be full thereof
for its height and width are immeasureable; all Buddhas
dwell therein eternally, clinging to no one-sided attachment
whatsoever; all living beings work therein once they have
transcended one-sided attachment. That which I now teach
shows all things within original enlightenment, expressing
unity in action; once this is thoroughly mastered, there is an
end to clinging to trifles.
After the Way Seeking Mind was awakened within me,
I visited many Buddhist teachers throughout the country,
finally meeting Myozen at Kenninji: I served him for nine
179

180 The Teachings of Dágen Zenji
years and the time passed swiftly; from him I learned much
about Rinzai. Myozen was the chief disciple of Eisai and
Transmitted the highest Buddhism then available; none of the
other disciples were able to bear any comparison to him. When
visiting China, I visited Zen teachers, learning much about
the five different churches of Buddhism represented there: I
finally studied under Nyojá, in Tendázan, thus completing my
training. At the beginning of Shátei I returned to Japan since
I wished to rescue all living beings by spreading the Truth; I
was as a man who carried a heavy burden. It then occurred to
me to give up this idea of spreading the Truth so as to wait
for a more suitable time for carrying out my purpose. I wandered
in many places, sincerely trying to teach that which I
had learned, for there are true trainees to be found; those who
truly turn their backs on fame and gain in order to search for
the True Way. It is a great grief that such trainees are often
misled by untrue teachers since this results in the hiding of
true understanding; such trainees become uselessly inebriated
with the madness of self and eventually drown in the delusive
world. Under such circumstances, how can the true seed
of wisdom give forth shoots and the opportunity to gain enlightenment
be made use of?
As, like a cloud or a reed, I wander from place to place,
I ask myself what mountain or river I will visit. Because my
sympathies lie with those who seek the Way I went to China
and discovered the type of monastery there; I also received
the Truth of Zen. I gathered all this, wrote down all that I saw
and leave it as a legacy to all trainees in order that they may
be able to find the Truth of Buddhism. This is the very core
of Zen:– Shakyamuni Buddha Transmitted the Truth to
Makakashyo on Mount Ryoju and, from him, the long line of
Ancestors handed it down to Bodhidharma who, in turn, went
to China and Transmitted the Truth to Taisá Eka.

Shábágenzá: Bendáwa (Lecture on Training) 181
By this means was started the eastern Transmission of
Zen and it came naturally to the Sixth Ancestor, Daikan Ená,
in all its original purity, thus true Buddhism was Transmitted
to China completely free of all trivia. The Sixth Ancestor’s
two great disciples, Nangaku and Seigen, Transmitted the
Buddha’s Truth, being leaders of both men and gods; their
two churches spread and the five styles of Zen emerged—
these are Hágen, Igyo, Sátá, Unmon and Rinzai; at the present
time only Rinzai flourishes in China. The five training
styles differ somewhat but they are all part of the one Truth
of the Buddha Mind.
From the end of the Han period until the present time all
the Scriptures of the other churches were taught in each church
but no one was able to decide which of them was the better.
After Bodhidharma’s arrival from India, however, this problem
was solved and pure Buddhism could be spread; it is for
us to try to do the same thing in this country. All the Buddhas
and Ancestors have taught that the True Way to understanding
was entered through simply sitting and meditating in a way
which is, of itself, utterly joyful; all who have been enlightened
did this because both masters and disciples Transmitted
this method from one to the other and thereby received the
Truth in all its purity.
Question 1. It is said that Zazen is superior to other methods
of training but ordinary people will perhaps doubt this, saying
that there are many gates to the Buddha’s Way. As this is
so, why do you advocate Zazen?
Answer. My answer to such persons is that Zazen is the only
True Gateway to Buddhism.
Question 2. Why is Zazen the only True Gateway?
Answer. Shakyamuni, the Great master, gave us this unequalled
way to understanding and all the Buddhas of past,
present and future were enlightened by means of Zazen in the

182 The Teachings of Dágen Zenji
same way as were also the Indian and Chinese Ancestors. This
is why I can tell you that this is the True Gate by which man
enters heaven.
Question 3. True Transmission and the unequalled Way of
the Buddhas, as well as following the Way of the Ancestors,
is beyond ordinary comprehension. For most people the natural
way to enlightenment is to read the Scriptures and recite
the Nembutsu. Since you do nothing more than sit cross-legged,
how can this mere sitting be a means of gaining enlightenment?
Answer. Since you regard the meditation and Truth of the
Buddhas as just sitting and being idle, you are looking down
upon Mahayana Buddhism; such delusion is similar to that of
someone who, whilst being in the midst of a vast ocean, cries
out for water. We are lucky indeed that we are, even now, sitting
comfortably in the Buddha’s meditation which is, of itself,
utterly joyful. Is not this a great blessing? How piteous it is
that your eyes are closed and your mind inebriated. The world
of the Buddhas is nowhere to be found in either ordinary thinking
or consciousness, nor can it be known through disbelief
or low knowledge for, in order to enter therein, one must have
true belief; however much an unbeliever may be taught, he
will still have trouble in finding it: when the Buddha was
preaching at Ryoju the unbelievers were allowed to depart.
In order to develop true belief in your own mind, you must
study and train yourself hard; if you cannot do so you should
give up for a little, at the same time regretting the fact that
you are uninfluenced in your search for Truth by former good
karma. Of what use is it to read the Scriptures and recite the
Nembutsu? It is useless to imagine that the merits of Buddhism
come merely from using one’s tongue or voice; if you think
such things embrace all of Buddhism, the Truth is a long way
from you. You should only read the Scriptures so as to learn
that the Buddha was teaching the necessity of gradual and

Shábágenzá: Bendáwa (Lecture on Training) 183
sudden training and from this you can realise enlightenment;
do not read them so as to pretend to be wise with useless intellection:
to try to reach the goal of Buddhism by doing thus
is the same as pointing to the north and then heading south:
you are putting a square peg into a round hole. So long as you
are seeing words and phrases, your way will remain dark; such
behaviour is as useless as that of a doctor who forgets his prescriptions.
Just to continually repeat the Nembutsu is equally
useless for it is as a frog who croaks both day and night in
some field. Those who suffer from the delusion of fame and
gain find it extraordinarily difficult to give up Nembutsu for
the fetters that bind them to such craving are deep-rooted, extending
from the past right down to the present; such people
are piteous to see. You need only understand this clearly:– if
the Truth of the Seven Buddhas is truly Transmitted by both
masters and disciples it manifests itself quite clearly and is
experienced completely; they who do nothing more than
study the Scriptures and their characters never understand this
so stop it and thereby cure your delusions and doubts: follow
the teachings of a true master and, through the power of Zazen,
find the utterly joyful enlightenment of Buddha.
Question 4. Both the Tendai and Kegon teachings have been
brought to Japan; they represent the highest form of Buddhism.
The Shingon Church, which was Transmitted from Vairocana
Buddha to Vajrasattva directly, teaches that no stain exists between
master and disciple, maintaining that Buddha is this very
mind—that this mind becomes Buddha: it gives no indication
of any necessity for long and painstaking training, teaching
simply the instantaneous enlightenment of the Five Buddhas;
this teaching is unparalleled in all Buddhism. Bearing the
above facts in mind, why do you regard Zazen as superior even
to the extent of the exclusion of all other teachings?
Answer. The accent in Buddhism must always be placed on

184 The Teachings of Dágen Zenji
the truth or inaccuracy of the actual training; the excellence,
worthlessness, depth or shallowness of the teaching is of secondary
importance. In olden times that which brought a man
to Buddhism was the grass, flowers, mountains or streams;
some received the Truth of the Buddha by taking dirt, stones,
sand or grit in their hands: the Truth exceeds all forms so that
even a speck of dust can preach a sermon. To say this mind
is Buddha is like beholding the moon’s reflection in water: to
say that sitting cross-legged is, of itself, Buddhism is the same
as seeing a figure in a mirror; do not become the victim of
clever word manipulation. I advocate this training for instantaneous
enlightenment because I wish to make a true being
of you and so am showing you the highest Way that is Transmitted
by the Buddhas and Ancestors. So as to Transmit the
Buddha’s Truth, you must find an enlightened teacher; do not
simply follow some scholar who is concerned with the characters
in which the Scriptures are written for this is the same
as a blind man leading blind men; it is respect for those who
are enlightened that sustains the Truth which is Transmitted
by the Buddhas and Ancestors. When that which is worldly
rejects the Zen master and the enlightened Arhats seek for the
Way, the means of opening the Buddha Mind is provided, but
the other teachings could not endure such a means of training.
All that the followers of Buddhism have to do is study
the Truth; understand clearly that the highest wisdom is to be
found herein and that, although we may enjoy it for eternity,
we will not always be in harmony therewith simply because
we are self-opinionated and desirous of material gain; such
things will hinder us in the Way. Ghosts arise as a result of
being self-opinionated. Take, for example, the doctrine of dependent
origination, the twenty-five worlds, the three vehicles,
the five vehicles, the Buddha and no Buddha; all these
things give rise to countless speculation but true training

Shábágenzá: Bendáwa (Lecture on Training) 185
requires no knowledge whatsoever of these matters. Therefore,
when sitting cross-legged allowing the Buddha Nature to manifest
itself by giving up all opinions and cutting all ties, we
enjoy great wisdom quite naturally for we instantly enter into
the world which lies beyond both delusion and enlightenment
wherein there is no difference between the wise and the foolish.
It is impossible for anyone who clutches words to reach
this height.
Question 5. Enlightenment is to be found within the three
styles of training and the methods of meditation within the
six stages of enlightenment which all Bodhisattvas study from
the commencement of their training without discriminating
between the clever and the stupid; perhaps this Zazen is part
of such training. Why do you insist that the Truth is contained
in its entirety in Zazen?
Answer. This question results from giving the name “Zen”
to the treasury of the Truth to be found in the unequalled teachings
of Buddha, but this name was given to it in China and
the east (Japan and Korea), never having even been heard of
in India. When Bodhidharma stared at the wall in Shárinji for
nine years neither the priests nor laity there understood the
Truth of the Buddha, simply regarding Bodhidharma as a
teacher who insisted on the importance of sitting cross-legged
yet, after him, every Ancestor has devoted himself to this crosslegged
sitting. Those members of the laity with no knowledge
of these matters, when first seeing the practitioners of Zazen,
spoke of them as members of the Zazen School (Church) in
such a nonchalant manner as to prove their complete lack of
understanding of the Truth. Nowadays the prefix “za” has been
dropped from the word and they who practice Zazen are called
members of the Zen School (Church) as is clear from all the
writings of the Ancestors. Do not put Zazen into the same category
as that of the six stages and the three training styles.

186 The Teachings of Dágen Zenji
The spirit of the Transmission is very clearly expressed in the
life and work of the Buddha: only to Makakashyo, on Ryoju,
did the Buddha Transmit the Truth and this was seen by only
a few of the gods in heaven. Never doubt that the heavenly
deities protect Buddhism for eternity—even to-day this is a
true fact; understand clearly that Zazen is the whole of the
Buddhist Way and is utterly incomparable.
Question 6. There are four main types of action; since this
is so, why does Buddhism select cross-legged sitting as the
only means to enlightenment?
Answer. It is not for me to analyse the Buddha’s training
methods for the purpose of gaining enlightenment and neither
should you. The Ancestors praised the method of sitting crosslegged
and called it the comfortable way; I myself know that,
of the four actions, this is the most comfortable. You should
understand clearly that it is not merely the training method of
one or two Buddhas but of all of them.
Question 7. For those who, as yet, know nothing of Buddhism,
enlightenment must be obtained through the means of
Zazen and training, but of what use is Zazen to someone who
has already clearly reached enlightenment?
Answer. I may not speak of last night’s dreams or give tools
to a wood-cutter but I still have something which I can teach
to you. It is heretical to believe that training and enlightenment
are separable for, in Buddhism, the two are one and the
same. Since training embraces enlightenment, the very beginning
of training contains the whole of original enlightenment;
as this is so, the teacher tells his disciples never to search for
enlightenment outside of training since the latter mirrors enlightenment.
Since training is already enlightenment, enlightenment
is unending; since enlightenment is already training
there can be no beginning (and no end) whatsoever to training.
Both Shakyamuni and Makakashyo were used by training,

Shábágenzá: Bendáwa (Lecture on Training) 187
which was enlightenment, and Bodhidharma and Daikan Ená
were moved by it in the same way; such signs of Transmission
are usual in Buddhism for training is inseparable from
enlightenment. Since, from the very beginning, training Transmits
enlightenment, original enlightenment is gained naturally.
Both the Buddhas and Ancestors insisted upon the
necessity of intense training in order that enlightenment may
be kept pure, being identical with training itself. If you do not
cling to training, your hand will be full of enlightenment; if
you do not cling to enlightenment, your whole body will be
filled with training. In many parts of China I saw Zen monasteries
in which there were from five hundred to a thousand
two hundred trainees practicing Zazen both day and night in
their Meditation Halls. Whenever I asked those Zen teachers
who had been entrusted with the Truth what the Truth of
Buddhism was, they all said that training and enlightenment
were inseparable and they urged their followers to continue
in the path of their teachers since it was that which was taught
by the Buddhas and Ancestors. They advocated Zazen for all
seekers of the True Way, irrespective of whether or not they
were advanced or just beginning, wise or foolish, and not
merely taught it to their disciples. Nangaku once said that it is
untrue that there is no training and no enlightenment but, should
you cling to them, they will become sullied. Another Ancestor
also said that anyone who sees the Way also trains in it, therefore
it is essential that you train within enlightenment.
Question 8. Why did the former Japanese Ancestors, on
returning from China, propagate teachings other than this one
of Zen?
Answer. The former Ancestors did not propagate, or Transmit,
Zen because the time for doing so had, as then, not yet
arrived.
Question 9. Did the former Ancestors understand Zen?

188 The Teachings of Dágen Zenji
Answer. Had they understood it, they would have propagated
it.
Question 10. It was once said that one should not throw away
delusion for, since the spirit is eternal, there is an easy way
of becoming free of birth and death: this means that although
the body may be condemned to birth and death, yet the spirit
is immortal. Should this spirit, which has neither beginning
nor end, reside within me, then it is the true original spirit and
my body takes a physical, unmoving shape, dying here and
resurrecting there; the spirit, being eternal, is unchanging from
the past to the future; if one knows this, one is free of birth
and death. When one knows this, birth and death vanish and
the ocean of the spirit is entered; should you become one with
this ocean, your virtue will be as that of Buddha. Since your
body is the result of your former delusions, however, you will
not be the same as the wise even should you know the above
facts; should you not know them, you will be doomed to eternal
transmigration. Because of this, it is essential to know nothing
more than the eternity of the spirit; there is no hope for
you even if you sit and waste your entire life in doing so. Is
not this the opinion of the Buddhas and Ancestors?
Answer. This opinion is not Buddhist, being the Srenika
heresy. This heresy teaches that there is knowledge of the spirit
within our bodies and, because of this, we can differentiate
between like and dislike, right and wrong, pleasure and suffering,
pain and enjoyment. When the body dies this spiritual
knowledge leaves it to be reborn in another one, therefore,
although it may seem to die in one place, it is reborn elsewhere
and thus, never dying, is eternal. If you believe in this
heresy, believing it to be Buddhism, you are as stupid as someone
who holds tiles and pebbles believing them to be gold: it
is a shamefully foolish idea and not worthy of any serious
thought. Echâ gave a very grave warning about this heresy:

Shábágenzá: Bendáwa (Lecture on Training) 189
people who believe in it think that the mind is eternal whilst
form is passing and they say that this is equal to the training
of the Buddhas; by so doing they think they have freed themselves
from birth and death but they are merely perpetuating
it; such an opinion is not only untrue but piteous; you must
not listen thereto. I should not say this, however, being sorry
for you, I wish to cure your delusion:– Buddhism teaches that
the body and mind are one as are spirit and form; this is known
clearly throughout both India and China. When a teaching
speaks of eternity, all is eternal, so body and mind must not
be separated: when a teaching speaks of cessation, all things
cease, so spirit and form must not be separated. It is contrary
to the Truth to say that the body dies whilst the mind lives
eternally; understand clearly that life and death are Nirvana
itself and that we cannot speak of Nirvana without life and
death. You are completely wrong if you think that the wisdom
of the Buddhas is free from life and death: your mind
knows and sees, comes and goes and is not eternal in any way;
you must understand this completely for Buddhism has always
maintained that body and mind are one. Taking this into consideration,
why should the mind be released from birth and
death whilst the body is fettered by it? Should you insist that
body and mind are one at one time and not at another the teaching
of the Buddha becomes unclear, and to think that birth
and death should be avoided is clearly an error in Buddhism
for they are truly the means by which Buddhism is taught. In
the awakening of faith in Mahayana Buddhism the Buddha’s
treasury enfolds the causation of birth and death and does not
divide reality and appearance or consider appearance and disappearance.
Enlightenment is nothing other than the Buddha’s
treasury, being identical with, and containing, all things. All
teachings are based upon that of the One Mind; make no mistake
in this matter for this is to understand the Buddha Mind.

190 The Teachings of Dágen Zenji
How is it possible to divide the Buddha Mind into mind and
body, delusion and enlightenment? Already you are the child
of Buddha so do not listen to the lunatics who teach heresy.
Question 11. Must one who takes the practice of Zazen
seriously keep the Precepts strictly and purify both body and
mind?
Answer. The Buddhas and Ancestors have handed down the
practice of strict observance of the Precepts and pure living
as the rules governing Zen. Any who have not yet received
the Precepts should do so at once, and they who have broken
them should repent of their wrong doing; by so doing they
may become one with the wisdom of the Buddhas.
Question 12. Is there any harm in a serious student of Zazen
saying Shingon Mantras or practicing the peaceful illumination
training of Tendai at the same time as doing Zazen?
Answer. When I was in China the teachers from whom I
learned the Truth of Buddhism said that they had never heard
of any Ancestor, either before or now, who had undergone
such simultaneous training and then Transmitted the Truth of
the Buddha. One should concentrate solely on one thing if one
would understand the Truth.
Question 13. Can laymen practice Zazen or is it for priests
alone?
Answer. All Ancestors who have clearly understood Buddhism
have taught that there is no difference between the
Zazen of a man or a woman, a rich person or a poor one.
Question 14. Since the priests have no ties there is nothing
in the way of their practicing Zazen, but how can a busy layman
do serious training in order to reach enlightenment?
Answer. The gates of compassion have been opened wide by
the Buddhas and Ancestors out of their limitless love for all
living things, whether they be men or gods; there are innumerable
examples right from the beginning up to now. The state

Shábágenzá: Bendáwa (Lecture on Training) 191
officials Tan-tsung and Sung-tsung were both extremely busy
with affairs of government but they penetrated the Way of the
Buddhas and Ancestors through the practice of Zazen; the
prime minister Li, and the other prime minister Fang, did the
same thing at the same time as being the emperor’s counsellors:
everything depends upon the will of the person involved
and has nothing whatsoever to do with being either a layman
or a priest. If one can distinguish between excellence and mundaneness,
one can believe in Buddhism naturally. A person
who believes that worldly work is a hindrance to Buddhism
knows only that no Buddhism exists in the world for nothing
whatsoever in Buddhism can be set apart as a worldly task.
Prime minister P’ing, of China, wrote the following poem after
becoming one with the Way of the Ancestors:–
When not engaged in affairs of state, I practiced Zazen to
such an extent that I hardly ever slept;
My fame as a Zen master spread throughout the world in
spite of the fact that I am prime minister.
P’ing was very busy with official business, but his determination
to train was earnest and so he became one with enlightenment.
Think of your own situation in the light of the
situation of these people from the past. In China, even now,
the emperor, ministers, soldiers and people, both men and
women, are interested in the Way of the Ancestors; both warriors
and scholars have the will to train themselves and many
will understand the Truth; all these people’s lives tell us
clearly that worldly work is no hindrance whatsoever to Buddhism.
Whenever true Buddhism is spread in any country the
Buddhas and heavenly deities protect it and the whole world
becomes peaceful; whenever the world is peaceful, Buddhism
becomes strong. Even criminals, who heard the Buddha’s

192 The Teachings of Dágen Zenji
teaching whilst He lived, were enlightened, and those who
hunted or chopped wood were enlightened under the Ancestors;
all you have to do to realise enlightenment is to hear the
instructions of a true teacher.
Question 15. Is it still possible to gain enlightenment through
Zazen in the present degenerate times of this evil world?
Answer. Most teachings concern themselves with the names
and styles of the doctrines but the true teaching sees no difference
in the three five-hundred-year periods. Anyone who
truly trains must definitely realise enlightenment and, within
the correctly Transmitted Truth, you may always thoroughly
enjoy the rarest of treasures which is to be found within your
own house. Anyone who trains knows whether or not he has
reached enlightenment in the same way as someone drinking
water knows for himself whether or not it is hot or cold.
Question 16. There are those who say that one has only to
understand the fact that this mind itself is the Buddha in order
to understand Buddhism and that there is no need to recite the
Scriptures or undergo bodily training. If you understand that
Buddhism is inherent within yourself you are already fully
enlightened and there is no necessity to seek for anything
further from anywhere. If this is so, is there any sense in taking
the trouble to practice Zazen?
Answer. This is a very grievous mistake and, even if it
should be true, and the sages teach it, it is impossible for you
to understand it: if you would truly study Buddhism, you must
transcend all opinions of subject and object. If it is possible
to be enlightened simply by knowing that the self is, in its self
nature, the Buddha, then there was no need for Shakyamuni
to try so diligently to teach the Way: this fact is proved by the
high standards maintained by the old teachers. Once a Zen
teacher named Hágen asked his disciple, “How long have you
been in this temple?” “Three years,” replied the disciple.

Shábágenzá: Bendáwa (Lecture on Training) 193
“Since you are younger than I, why do you never question me
concerning Buddhism?” asked Hágen. “I cannot lie to you,”
said the disciple, “but, whilst studying with my former master,
I understood Buddhism.” “From what words did you get
your understanding?” Hágen asked. “I asked, ‘What is the
True Self of a trainee?’ and he answered, ‘The god of fire is
calling for fire.’” “That is excellent,” said Hágen, “but I doubt
if you understood it.” “Fire belongs to the god of fire,” replied
the disciple, “and fire needs fire; it is the same as saying that
self needs self.” “You obviously did not understand it at all,”
said Hágen, “for, if Buddhism is thus, it could never have continued
until the present time.” The disciple was deeply perturbed
and left the temple however, whilst on his way home,
he thought, “Hágen has five hundred disciples and is a very
excellent teacher. Since he has pointed out my mistake, there
must be some value in what he says.” He returned to Hágen’s
temple and, repenting his former behaviour, greeted Hágen
and asked, “What is the True Self of the trainee?” Hágen
replied, “The god of fire is calling for fire.” The disciple became
completely enlightened at hearing this. It is obvious that
one cannot understand Buddhism simply by knowing that the
self is the Buddha for, if this were Buddhism, Hágen could
never have shown the Way to his disciple in the way he did
nor could he have given him the above advice. When you first
visit a teacher, you should ask for the rules of training, then
practice Zazen earnestly. Do not becloud your mind with useless
knowledge; only then will the unequalled Way of Buddhism
bear fruit.
Question 17. Both in India and China, from the beginning
of time to the present day, some Zen teachers were enlightened
by such things as the sound of stones striking bamboos
whilst the colour of plum blossoms cleared the minds of others;
the great Shakyamuni was enlightened at the sight of the

194 The Teachings of Dágen Zenji
morning star, whilst Ananda understood the Truth through
seeing a stick fall. As well as these, many Zen teachers of the
five churches after the Sixth Ancestor were enlightened by
only so much as a word: did all of them practice Zazen?
Answer. From olden times down to the present day, all who
were ever enlightened, either by colours or sounds, practiced
Zazen without Zazen and became simultaneously enlightened.
Question 18. The men of India and China had integrity and,
culture being universal, were able to understand Buddhism
when they were taught. From early times in our country, however,
men have been wanting in fine intellect and so it has
been difficult for the Truth to take root; this is indeed very
unfortunate and is caused by the barbarianism amongst us—
there is also the fact that the priests here are inferior to the
laymen of other countries. Everyone in Japan, being foolish
and narrow-minded, clings tightly to worldly rank and is hungry
only for things that are superficial. Is it possible that such
people can reach enlightenment quickly just by practicing
Zazen?
Answer. All this is as you say for the people here have neither
knowledge nor integrity and, even if they should see the Truth,
they change its sweetness to poison: they look for fame and
gain and have difficulty in freeing themselves from clinging.
However, in order to become enlightened, it is not possible
to rely upon the worldly knowledge of either men or gods.
Whilst the Buddha lived there were various stupid and crazy
persons who worked for enlightenment by various means and
later found the True Way to freeing themselves from delusions
as a result of True Faith. One female trainee, who waited
with a cooked meal for a foolish old priest, was enlightened
simply by observing his silent sitting. None of the abovementioned
enlightenments depended on knowledge, scholarship,
characters or sayings; every one of them points to the

Shábágenzá: Bendáwa (Lecture on Training) 195
necessity of being helped by True Faith in Buddhism. Buddhism
has spread to various countries during the last two thousand
years and it appeals to other people besides the cultured,
clever and rich, for Truth, with its inherent power for good,
spreads naturally throughout the world when given the chance.
Anyone who trains with True Faith will be enlightened
equally with everybody else without differentiation between
the clever or the stupid. Do not think that because Japan is a
country of low culture and uneducated people it is unready
for Buddhism; all beings have an abundance of the Seed of
Truth but few people know this fact. They do not train with
True Faith since they have no adequate recognition of Buddhist
Truth and no experience in applying it.
Perhaps these questions and answers may seem unnecessary,
however I have tried to help those with poor eyes
to see blossoms where none were beforehand. As yet the core
of Zazen has not been Transmitted in Japan and those who
wish to know it are thereby made unhappy. Because of this,
when in China, I collected all that I saw and heard, wrote down
what the masters taught and, with all this, wish to help those
who are in search of training; I also want to teach the rules
and ceremonies to be found in the temples but have no time
to do so for they cannot be described in simplified form. Buddhism
came from the west (i.e. China) to Japan around the
time of the emperors Kinmei and Yomei, although we are far
from India, and its coming was indeed fortunate for us; however,
as a result of names, forms, objects and relationships,
many knots are created and the way of training is lost.
From now I will take my simple robe and bowl and dwell
amongst the reed-clothed rocks: whilst I sit and train here true
Zen Buddhism, which transcends even the Buddha, appears
naturally and thus the end of training is brought to fulfillment—
this is the teaching of the Buddha and the method bequeathed

196 The Teachings of Dágen Zenji
by Makakashyo. The rules for Zazen are to be found in the
Fukanzazengi which I wrote during the Karoku period. In order
to propagate Buddhism in any country, one must obtain the
permission of the ruler thereof; many kings, ministers and generals
appeared, as a result of the Buddha’s Transmission on
Mount Ryoju, and these were grateful for the Buddha’s guidance
as well as being mindful of the spirit which has always
pervaded Buddhism since the beginning. Wherever the teachings
have been spread is the Buddha’s own country so there
is no sense whatsoever in carefully choosing some special
place, time or condition when propagating them: it is wrong
to think that to-day is just the beginning. I have made and left
this record for those True seekers of the Way, the True
Trainees, who wander from place to place in search of the
Truth.
SHÜJI.
LIFE AND DEATH.
There are no life and death when the Buddha is within
them; when there is no Buddha within life and death we are
not deluded by them. These sayings are those of two great Zen
teachers, Gasan and Tázan respectively, and they must be considered
very seriously, as well as clearly understood, by all
who wish to become free from birth and death. Should a man
seek the Buddha outside of life and death he is as one who
turns his cart to the north whilst heading for Esshâ, or as one
who tries to see the north star whilst looking southwards: by
so doing, that which is the cause of life and death will be increased
and the way to freedom lost sight of.

Shábágenzá: Sháji (Life and Death) 197
Should it be possible for us to understand that life and
death are, of themselves, nothing more than Nirvana, there is
obviously no need to either try to escape from life and death
or to search for Nirvana and, for the first time, freedom from
life and death becomes possible. Do not make the mistake of
believing that a change takes place between life and death,
for life is simply one position in time, already possessing both
before and after: because of this Buddhism says that life, as
we know it, is not life. Likewise, death is simply one position
in time, with a before and an after, therefore death itself is not
death. When called life, there is only life; when called death,
there is only death; if life comes, it is life; if death comes, it
is death: there is no reason whatsoever for a being to be controlled
by either and hope should not be put within them. This
very life and death IS the Buddha’s Own Life and, should you
try to escape from them, you will lose the Life of the Buddha
in escaping therefrom: should you do this all you will be doing
is clutching at the apparition of Buddha but, if you neither
refuse, nor search for, this life, you will enter immediately into
the Buddha Mind.
Do not, under any circumstances, try to understand this
intellectually or give it expression in words. If you allow your
concern for, and attachment to, the body and mind to fall away
naturally, you will precipitate yourself into the realm of Buddha.
When the Buddha does all, and you follow this doing
effortlessly and without worrying about it, you gain freedom
from suffering and become, yourself, Buddha.
Since the above is so, what is there to hinder you within
your own mind? The Way to Buddhahood is easy. They
who do not perpetrate evil, they who do not try to grasp at
life and death but work for the good of all living things with
utter compassion, giving respect to those older, and loving

198 The Teachings of Dágen Zenji
understanding to those younger, than themselves, they who
do not reject, search for, think on or worry about anything
have the name of Buddha: you must look for nothing more.
UJI.
THE THEORY OF TIME.
It was Yakusan who said the following, “To stand upon
a mountain-peak is existence, time, flow; to descend to the
depth of the ocean is existence, time, flow; Avalokitesvara
Bodhisattva is existence, time, flow; a Buddha who is ten or
eight feet tall is existence, time, flow; the staff and the hossu
are existence, time, flow; the post and the lantern are existence,
time, flow; your next-door neighbour and yourself are
existence, time, flow; the whole earth and the limitless sky
are existence, time, flow.” This existence, time, flow, means
simply that time itself is existence and all existence itself is
time. The golden body of the Buddha is time: since all is time,
time is expressed in all things and they become, as it were,
its ornamentation: it is, therefore, imperative that we study
the twelve hours now in front of us. The body of Avalokitesvara
Bodhisattva is exhibited through the aegis of time,
and this body permeates the present twelve hours: although
we have not yet measured this twelve hours, we still call it
twelve hours; it is because the passing of time leaves behind
the signs of its passage that we do not doubt its existence, even
although we do not understand it. Since the average man is
not in the habit of profound thought he doubts all things of
which he has no full understanding; because of this his future
doubts are out of harmony with his present ones but even
doubt itself is only a part of time.

The author ringing the great bell of Dai Hon Zan Sájiji when in training. The bell
tells the hours of 11 A.M. and 3 P.M.; between these hours visitors may enter the
monastery.
Outside of this doubting self no world exists for the world
actually is this very self: all things in this world must be
regarded as time and all things are in the same unhindered
relationship, one with the other, as in each moment of time.
Because of this the longing for enlightenment arises naturally

200 The Teachings of Dágen Zenji
as a result of time and, as a result of mind, time arises also; in
addition to this, training and enlightenment also arise so, from
this, it is clearly seen that the self itself is time itself.
Since the above is true it is important for us to learn that,
upon this earth, many things appear and many forms of grass
exist, and that each thing that appears, and each grass, is in
no way separate from the whole earth. It is after reaching this
viewpoint that we can commence training for, having reached
this point in our journey’s end, but one thing appears and one
grass remains. Sometimes that which appears is recognised
and again not always; there are times when the grass is recognised
and again not always. Because there is only time of this
description, uji is all of time, existence, flow and every single
grass, and everything that appears, are also time, existence,
flow; all existences, and all worlds, are present in each and
every moment. Just think; is there any existence, or world,
that is apart from time?
The average person, with no knowledge of Buddhism,
thinks as follows when he hears the word uji, “There was a
time when Buddha was active as Avalokitesvara Bodhisattva,
and there was a time when he was ten or eight feet tall when
crossing the rivers and climbing the mountains; we too have
passed over these rivers and mountains and now dwell in this
lordly mansion; mountains, rivers, heaven, earth and I are separate.”
Time is, however, far more than this for, when these
mountains and rivers are passed over, not only I myself am
present but so also is time. As I am now here time and I are
one for, should time not include coming and departing, the
eternal now is the very moment when the mountain is climbed.
Should time include coming and departing then I am the eternal
now and this, too, is uji. The time at which the mountain
is climbed and the river crossed engulfs the time when I am
within my lordly mansion; the time when I am within my

Shábágenzá: Uji (The Theory of Time) 201
lordly mansion is the time at which I cross the river and climb
the mountain.
The three heads and eight arms of Avalokitesvara
Bodhisattva are the time of yesterday whilst the time of being
a Buddha eight or ten feet tall is that of to-day: yet what we
say is yesterday and to-day is one and the same thing in the
same way as, when looking at mountains, we see many peaks
with only one glance. Time itself never flows for the
Avalokitesvara Bodhisattva of yesterday passes on as our existence,
time, flow; it appears to be elsewhere but it is actually
here and now. The Buddha who is eight or ten feet tall, the
one of to-day, passes on as our existence, time, flow, seeming
again to be elsewhere but actually being here and now.
Since the above is true, both the pine and the bamboo are time.
Time does far more than merely fly away, there is much more
to it than that: if all you can understand is that time flies you
cannot understand uji for, by such understanding, what you
have realised is something that is passing away.
In the end you will realise that all existences are joined
together and are, themselves, time, my own, personal time; the
chief trait of uji is continuity, going from to-day to to-morrow
and from to-day to yesterday, from yesterday to to-day, to-day
to to-day and from to-morrow to to-morrow. Since continuity
is one of time’s chief characteristics, neither past time nor
present time accumulate: since there is no accumulation,
Seigen, Übaku, Kásei and Sekitá are all time. Since self and
other are time, training and enlightenment are time also, as
are the entering of mud and water. Although some say that
the disinterested relationship of the views of the average person
is what that person sees they are wrong for the Truth simply
puts the average person into passing causal relationships.
Since we learn that time and existence are not the Truth, we
think that the golden body of the Buddha is not ours and we

202 The Teachings of Dágen Zenji
try to free ourselves from this very fact of being the golden
body of the Buddha—and, even in this dire strait, we are still
uji as are also those who are not yet enlightened.
The hours of twelve and one follow each other in order
in the world as we know it and are made clear by the ascending
and descending of seemingly fixed time: the hours of six
and eight are time as are also all living things and Buddhas.
The heavenly deities enlighten the world as Avalokitesvara
Bodhisattva through their three heads and eight arms; Buddhas
do the same thing by means of their ten foot high golden
bodies. If one can transcend motion and rest, the world has
been fully entered; the signs of becoming a True Buddha are
shown whilst searching, attaining, knowing enlightenment and
experiencing Nirvana, and these are all existence, time, flow:
there is absolutely nothing more than the careful studying of
time as existence. Since delusion is delusion, existence, time,
flow, which is not properly studied, is the study of only half
existence, time, flow; even a body that is incorrectly seen is
existence, time, flow and, should you do nothing to remedy
the mistake, enfolding both the before and the after thereof,
it is still existence, time, flow: to work without restraint in
one’s own environment is existence, time, flow. Do not waste
time believing the above to be trivial and, at the same time,
do not spend hours intellectualising about it. It is believed by
most that time passes however, in actual fact, it stays where
it is: this idea of passing may be called time but it is an incorrect
one for, since one only sees it as passing, one cannot understand
that it stays just where it is. However is it possible for
persons holding this view to find freedom? Who is able to give
expression to this freedom even supposing that they could
understand fully that time stays as it is? Even should you be
able to give expression to your understanding after many years
you will still be unaware of your original face for, should you

Shábágenzá: Uji (The Theory of Time) 203
think of existence, time, flow in the usual way, both wisdom
and enlightenment merely become things that simply appear
in the arising and departing of time.
Free of all craving, existence, time, flow manifests itself
sometimes here and sometimes there; the kings of heaven
and their servants are not apart from the arising of existence,
time, flow and all beings, whether on land or in the sea, come
forth therefrom. Existence, time, flow gives rise to all things,
whether they be good or evil, and their arising is the very process
of time, nothing whatsoever being apart therefrom. It is
wrong to think that continuity goes from east to west in the
manner of a storm; words are neither unmoving nor standing
still and this is an example of continuity. Spring, too, is the
same as this for therein certain events take place which are
spoken of as continuity; if you can understand that nothing
whatsoever exists outside of this continuity, you can understand
that spring is always spring. Understand that continuity
is perfected in springtime as the actual continuity of
spring: the average person thinks that continuity is a passing
through many worlds and lives but this opinion is clearly obtained
through inadequate training.
When advised by Sekitá, Yakusan visited Basá and
said, “I have studied almost all of the teachings of the Three
Vehicles. Why did the Ancestor come from the west?” “There
are times when I make the Buddha raise His eyebrows and
blink,” replied Basá, “and there are times when I do not do
so. There are times when it is good for Him to do these things
and times when it is not. What do you think?” Yakusan was
immediately enlightened and said, “When I was in Sekitá’s
temple I was as a mosquito who was trying to bite a bull made
of iron.” Basá is trying to say something rather different from
what most others say for the raising of the eyebrows IS the
mountain and the ocean. Since the mountain and the ocean

204 The Teachings of Dágen Zenji
are the raising of the eyebrows, you must see truly the real
mountain, in its actual form, if you would perform this act
and, if you want to understand the meaning of the blink, the
ocean must truly appear before your eyes. The opposites are
familiar to each other; action and non-action are one. That
which is not good is not necessarily of no use for all is existence,
time, flow; if this were not so, there would be neither
ocean nor mountain. It is impossible to say that time does
not exist for the mountain and the ocean are in the absolute
present: should time decay, so will the mountain and the ocean;
if it does not do so then neither will they: because of this fact
both eyes and picked flowers appear and this is existence, time,
flow; if it were not so then all the above is not so.
Sházan’s disciple, Isan, once said to the trainees, “There
are times when the will is adequate but words are not; there are
times when words are adequate and the will is not; there are
times when both words and will are adequate and times when
neither are so.” Both will and words are existence, time, flow;
adequacy and inadequacy are existence, time, flow. When it
is adequate, it is unfinished; when it is inadequate, it is already
completed; will is (stubborn) like a donkey and words
(jump and gallop about) like a horse; words, (to many,
imply) horse (behaviour) and will, (to many, implies) donkey
(behaviour); existence, time, flow is as this. They travel
fastest who are not there since arrival is hindered by arrival
but quite definitely not hindered whilst on the journey: the journey
is hindered by non-arrival but not hindered by arrival. It
is by means of the will that we understand the will; it is by
means of words that we understand words: by being hindered
we understand hindrance and hindrance is hindered by hindrance;
this too is existence, time, flow. Other things may
use hindrance and no hindrance whatsoever can use other
things: people meet me; they meet each other; myself meets

Shábágenzá: Genjá-káan (The Problem of Everyday Life) 205
me and exit meets exit; these things could not be if existence,
time, flow was not shared by all. The káan in daily life is will;
words are its key; adequacy is oneness; inadequacy is duality
and each of these, will, words, adequacy and inadequacy,
are themselves existence, time, flow. This must be both understood
and experienced.
These things have been said many times by the Zen
teachers of old but it is necessary for me to repeat them. Both
will and words that go only half-way are existence, time, flow;
those that do not even reach half-way are existence, time, flow:
in such a way as this should study be undertaken. To make
the Buddha raise His eyebrows and blink is half of existence,
time, flow; to make the Buddha raise His eyebrows and blink
is all of existence, time, flow; not to do so is half of existence,
time, flow; not to do so is all of existence, time, flow: both to
study and experience this, and not to study and experience this,
are existence, time, flow.
GENJÜ-KÜAN.
THE PROBLEM OF EVERYDAY LIFE.
Delusion, enlightenment, training, life, death, Buddhas
and all living things are in existence when there is Buddhism;
none of the above exist when all is within the Truth; since
the Way of the Buddha transcends unity and duality, all of the
above exist; whilst we adore flowers they wither; weeds grow
strong whilst we long for their destruction. When we wish to
teach and enlighten all things by ourselves, we are deluded;
when all things teach and enlighten us, we are enlightened:
to enlighten delusion is to become Buddha; most living things
are deluded within enlightenment—some are enlightened

206 The Teachings of Dágen Zenji
within enlightenment; others deluded within delusion. There
is no need to know that one is identical with Buddha when
Buddha is truly Buddha for a truly enlightened Buddha expresses
his Buddhahood in his daily life: to observe objects
and voices, with complete awareness of body and mind, is
very different from seeing a reflection in a mirror or the moon
reflected in water; even if you see one side of something the
other will still be in shadow.
When one studies Buddhism, one studies oneself; when
one studies oneself, one forgets oneself; when one forgets oneself
one is enlightened by everything and this very enlightenment
breaks the bonds of clinging to both body and mind not
only for oneself but for all beings as well. If the enlightenment
is True it even wipes out clinging to enlightenment, therefore
it is imperative that we return to, and live in, the world
of ordinary men. When a man first sees the Truth he automatically
transcends the boundaries of truth; once the Truth has
been awakened within a man he is simultaneously his own
Original Face. It is normal for a man, whilst sailing and observing
the shore, to think that the shore is moving instead of the
boat but, should he look carefully, he will find that it is the
boat which is doing the actual moving: in the same way as
this, it is because man observes everything from a mistaken
viewpoint of his body and mind that he comes to the conclusion
that they are eternal however, should he learn to observe
them correctly, as a result of penetrating Truth, he will discover
that no form whatsoever attaches itself substantially to
anything. The wood that is burnt upon a fire becomes ashes;
it does not again become wood; you must not think that wood
comes first and ashes afterwards. You must clearly understand
that a piece of burning wood has both a before and an after;
however, in spite of the fact that it has before and after, it is
cut off therefrom: ashes, however, have before and after: in

Shábágenzá: Genjá-káan (The Problem of Everyday Life) 207
the same way that wood does not again become wood after
becoming ashes so, in the very same way, man is not reborn
again as man after dying; it is therefore correct for Buddhism
to say that life does not become death and equally true to say
that death does not become life—the Buddha Himself constantly
preached this. The two above views are called nonlife
and non-death. The two, life and death, are simply
positions in time as are spring and winter; winter no more becomes
spring than spring becomes summer. The moon reflected
in water is the same as the enlightenment that a man can
reach; the moon is not wetted by the water and the water does
not become disturbed: however much light the moon may radiate,
its reflection can still be seen in a puddle; in the same way,
the full moon and the limitless sky may be seen reflected in a
single dewdrop suspended from a grass-blade. Man is not restrained
by enlightenment and the moon is not restrained by
the water; man puts nothing in the way of enlightenment and
the dewdrop puts nothing in the way of either the moon or the
limitless sky; in addition to this, the deeper the moon’s reflection,
the higher the moon—the length of time of the reflection
is in ratio to the depth of the water and the fullness of the moon.
When a man has an incomplete knowledge of the Truth
he feels that he already knows enough and when he has understood
the Truth fully he feels sure that something is lacking.
If you can see no land or mountains, when sailing, the ocean
appears rounded but it is neither round nor square being in
possession of a myriad characteristics. Some people regard it
as a palace and others as a form of ornamentation but it is only
for a very short time that it appears round owing to the distance
we are able to see; this distance is constantly changing;
we must view all things bearing this in mind. There are many
things within the world of enlightenment but the Zen trainee
can only see as far as his present understanding permits him.

208 The Teachings of Dágen Zenji
If one would know the Truth, it is essential to know that the
ocean and the mountains have many other attributes, in addition
to being square or circular, and that there are many other
worlds in addition to this. Our immediate surroundings are of
no account: it is essential to know that the ocean is contained
within a single drop of water and that the Truth is manifesting
itself eternally on the very spot on which we are now standing.
The ocean is limitless no matter how far fish may swim
therein; the sky is limitless no matter how far a bird may fly
therein: from the very beginning of all things, both the fish
and the birds have been one with the ocean and the sky respectively.
Understand clearly that, when a great need appears, a
great use appears also; when there is small need, there is small
use; it is obvious, then, that full use is made of all things at
all times according to the necessity thereof. When birds are
out of unity with the sky, or fish out of unity with the ocean,
they die, for the life of fish is lived in the ocean and the life
of birds is lived in the sky: it is equally true that the life of the
sky is lived in the birds and the life of the ocean is lived in
the fish; birds are life and fish are life—it is easily possible
to find many examples of the above idea. In spite of the facts
of training and enlightenment, and variations in the length of
a man’s life span, all ways of living are the very personification
of Truth: should a fish try to go beyond the limitations
of the ocean, however, or a bird beyond the limitations of the
sky there will be no resting-place for either.
Should you touch the Truth your every action will be vital
and express the Way naturally for your every action will be
fully understood and digested Truth performed in the ordinary
daily activities of an ordinary man. This Truth can never
be understood as a result of conceptual duality such as big
and small or subject and object; the Way of Truth existed from
the very beginning and makes no special appearance now,

The author being ordained in Malaysia by the Very Rev. Seck Kim Seng, Abbot of
Cheng Hoon Teng Temple, a Rinzai monastery in Malacca. After this she went to
study in Japan and became the disciple of the Very Rev. Kohá Keidá Chisan Zenji
under whom she received the Transmission and the right to teach.
which is just as it should be. It is because the Way of Truth
is as stated above that, after taking up one thing, you understand
that one thing and, after finishing a practice, you understand
that practice; this is the way in which Buddhism itself
is practiced. It is not possible for us to know clearly when we
are giving deep expression to the Way of Truth since it is an
action which arises simultaneously and synonymously with
Buddhist study.

210 The Teachings of Dágen Zenji
It is wrong to believe that one is fully aware of being
enlightened, as personal knowledge, even after enlightenment:
that which is intuitive cannot necessarily be given easy expression
and definite form even though enlightenment is
already ours. One summer day a Zen teacher sat fanning himself
when a monk asked, “Since the nature of wind is stationary
and universally present, why do you use a fan?” The teacher
replied, “Although you know its nature to be stationary, you
do not know why it is universally present.” “Why is it universally
present?” asked the monk: for answer the teacher
merely continued fanning himself and the monk bowed: the
True Way of Transmission and enlightenment, which is the
result of real experience, is the same as this. One who thinks
that fanning is not needed, simply because wind is stationary
by nature and requires no fan since it can be sensed, understands
nothing whatsoever of its nature and its eternal
presence: it is because it is eternally here that the wind of
Buddhism makes the earth golden and the rivers run with ghee.

KYÜJUKAIMON.
GIVING AND RECEIVING THE
TEACHING OF THE PRECEPTS.
Preceptor:–
The Great Precepts of the Buddhas are kept carefully by
the Buddhas; Buddhas give them to Buddhas, Ancestors give
them to Ancestors. The Transmission of the Precepts is beyond
the three existences of past, present and future; enlightenment
ranges from time eternal and is even now. Shakyamuni
Buddha, our Lord, Transmitted the Precepts to Makakashyo
and he Transmitted them to Ananda; thus the Precepts have
been Transmitted to me in the eighty-fifth generation. I am
now going to give them to you, in order to show my gratitude
for the compassion of the Buddhas, and thus make them the
eyes of all sentient beings; this is the meaning of the Transmission
of the Living Wisdom of the Buddhas. I am going
to pray for the Buddha’s guidance and you should make confession
and be given the Precepts. Please recite this verse
after me:–
Preceptor followed by congregation:–
All wrong actions, behaviour and karma, perpetrated by
me from time immemorial, have been, and are, caused
by greed, anger and delusion which have no beginning,
211

212 The Teachings of Dágen Zenji
born of my body, mouth and will; I now make full and
open confession thereof.
Preceptor alone:–
Now, by the guidance of the Buddhas and Ancestors,
we can discard and purify all our karma of body, mouth
and will and obtain great immaculacy; this is by the
power of confession.
You should now be converted to Buddha, Dharma and
Sangha. In the Three Treasures there are three merits; the first
is the true source of the Three Treasures; the second is the presence
in the past of the Buddha; the third is His presence at the
present time. The highest Truth is called the Buddha Treasure;
immaculacy is called the Dharma Treasure; harmony is called
the Sangha Treasure. The person who has realised the Truth
really is called the Buddha Treasure; the Truth that is realised
by Buddha is called the Dharma Treasure; the people who
study the Dharma Treasure are called the Sangha Treasure. He
who teaches devas and humans, appearing in the sky and in
the world, is called the Buddha Treasure; that which appears
in the world, in the Scriptures, and becomes good for others,
is called the Dharma Treasure; he who is released from all suffering,
and is beyond the world, is called the Sangha Treasure.
This means that, when someone is converted to the Three Treasures,
he can have the Precepts of the Buddhas completely:
make the Buddha your teacher and do not follow wrong ways.
The Three Pure Precepts
Cease from evil.
This is the house of all the laws of Buddha; this is the
source of all the laws of Buddha.

Kyájukaimon 213
Do only good.
The Dharma of the Samyaku Sambodai is the Dharma
of all existence.
Do good for others.
Be beyond both the holy and the unholy; let us rescue
ourselves and others.
These three are called the Three Pure Precepts.
The Ten Great Precepts
Do not kill.
No life can be cut off; the Life of Buddha is increasing;
continue the Life of Buddha; do not kill Buddha.
Do not steal.
The mind and its object are one; the gateway to enlightenment
stands open wide.
Do not covet.
The doer, the doing and that which has the doing done
to it are immaculate therefore there is no desire; it is
the same doing as that of the Buddhas.
Do not say that which is not true.
The wheel of the Dharma rolls constantly, lacks for nothing
and needs something; the sweet dew covers the
whole world and within it lies the Truth.
Do not sell the wine of delusion.
There is nothing to be deluded about; if we realise this
we are enlightenment itself.

214 The Teachings of Dágen Zenji
Do not speak against others.
In Buddhism the Truth, and everything, are the same; the
same law, the same enlightenment and the same behaviour.
Do not allow any one to speak of another’s faults;
do not allow any one to make a mistake in Buddhism.
Do not be proud of yourself and devalue others.
Every Buddha and every Ancestor realises that he is the
same as the limitless sky and as great as the universe:
when they realise their true body, there is nothing within
or without; when they realise their true body, they are
nowhere upon the earth.
Do not be mean in giving either Dharma or wealth.
There is nothing to be mean with; one phrase, one verse,
the hundred grasses, one Dharma, one enlightenment,
every Buddha, every Ancestor.
Do not be angry.
There is no retiring, no going, no Truth, no lie; there is
a brilliant sea of clouds, there is a dignified sea of clouds.
Do not defame the Three Treasures.
To do something by ourselves, without copying others,
is to become an example to the world and the merit of
doing such a thing becomes the source of all wisdom:
do not criticise; accept everything.
These sixteen Precepts are thus.
Be obedient to the teaching and its giving; accept it with bows.

BOOK THREE.
THE TEACHINGS OF
KEIZAN ZENJI.

INTRODUCTION
TO THE TRANSLATIONS.
Keizan Zenji was born in Fukui Prefecture, in l267, and
entered Eiheiji, under Koun Ejá, at the age of twelve; thereafter
he studied under Tetsu Gikai of the same temple. Much
of his life was spent in establishing temples, in different parts
of Japan, until he became Chief Abbot of Daijáji, in Ishikawa
Prefecture, where he spent ten years teaching. In 1321, at the
request of Jáken-risshi, he became Chief Abbot of Shágakuji;
he renamed this temple Shágaku-zan Sájiji. Sájiji, which was
made an Imperial Prayer Temple under Emperor Gá-Daigo
(1318–1339), became one of the two head temples of the
Sátá Zen Church of Japan, ranking as equal with Eiheiji, and
Keizan Zenji became the greatest of the Sátá Zen Ancestors
after Dágen Zenji. The main ikon of the Sátá Zen Church
shows Shakyamuni Buddha at the top, in the centre, with
Dágen Zenji on His right hand and Keizan Zenji on His left,
both being slightly below Him. Dágen is regarded as the father
of Sátá Zen and Keizan as its mother.
Before Keizan’s advent, Sátá Zen had been confined to
a few small monasteries, none of which were to be found in
Kyoto, the spiritual centre of Japan at that time. As a result
of Keizan’s genius, Sátá not only flourished but became the
largest of all the Buddhist churches, eventually rivalling the
Shin Church in later centuries.
217

218 The Teachings of Keizan Zenji
Keizan Zenji’s writings are highly intuitive. Whereas
Dágen was sometimes somewhat like a puritanical father, constantly
exhorting his children to the utmost sincerity in their
meditation, Keizan, as will be seen from the following translations,
was an intuitive genius. Dágen was also very intuitive
but expressed it less directly.
Keizan’s works include the Denkároku and the Sankonzazen-setsu,
as well as the majority, if not the entirety, of the
ceremonies presently used in the Sátá Zen Church. From the
point of view of understanding Buddhism, however, his most
important work, by far, is the Denkároku, or Transmission of
the Light (translated in Selling Water by the River under the
title of, Book of the Transmission). This consists of fifty-two
chapters, each one describing the particular káan, and its solution,
of each of the Ancestors from the time of, and including,
Shakyamuni Buddha to the time of Dágen. The chapters
are very short and succinct: each commences with a description
of the actual moment of solving the káan, together with
the káan itself: then follows a short history of the Ancestor.
The most valuable asset of this book is the feeling of flowing
movement that it inspires in the reader. In the original, past,
present and future were always indicated by a manji, the symbol
of movement that is beyond time and space. Thus, the feeling
of flow, which is expressed in Dágen’s “Uji,” is mystically,
and practically, felt to exist within the whole being of the reader
of Keizan’s Denkároku rather than understood with the head:
to understand the Denkároku you must know that time and
space do not exist. Shakyamuni Buddha was, is and will be
enlightened at all times and IS even now. The encompassing
of past, present and future IS within the winking of an eye and,
in Keizan’s brilliant writing, it is possible for us to be one with
the Lord of the House without the use of the intellect. In addition
to getting us out of fixed time, by making it clear that

Introduction to the Translations 219
everything is taking place in past, present and future at all times,
every sentence (much of which may seem long to the American
mind) was deliberately constructed so as to be both voice and
echo. “One calls and one answers,” say the Scriptures; in each
sentence one half calls and the other half answers so that the
sound of the voice of Buddha is always heard. It is not enough
to know the voice; we must know the echo. It is not enough to
know the now; we must know that this is the past and future
as well and that all is contained within all. Further, we must
be disturbed by the movement within the past, present and
future, the constant going on, going on, going on which is not
only made clear by the thread running through the káan at the
beginning of each chapter, but also by the thread running
through the explanation in each chapter and that running
through the poem at the end of each chapter. This book moves;
if it does not cause you to move within your spirit, if it does
not cause you to be disturbed by the Truth, you cannot understand
it. It is the disturbance in stillness, and the stillness within
disturbance, the blinking of the eyes and the raising of the eyebrows
of Shakyamuni Buddha at all times from the beginning
of all things to the end of eternity. You cannot know that you
are turning a wheel from the far past to the present and to the
future, so that there is nothing but the turning, you cannot understand
the first káan, “I was, am and will be enlightened simultaneously
with the universe,” unless you move in your heart at
the very beginning and right through your life and eternity.
Under no circumstances try to understand this book with your
head.
Kohá Zenji asked that I work hard to bring out the meaning
of the Denkároku in English rather than make an academic
translation. In many respects it is a lot easier to write
such a book in a pictorial language such as Japanese rather than
in western, alphabetised words but if, instead of reading to

220 The Teachings of Keizan Zenji
intellectualise about this, you just get into the flow and flow
along with it, having first moved the wheel (manji) in the beginning,
your heart will hear the voice and know the echo in
each sentence. The book, as it is here presented, is in the form
in which it was originally translated rather than as it was first
published. (It took a long time to find a publisher that would
print what was written rather than what they wanted to hear.)
It is hoped that the reader will be able to find an affinity with
one of the problems, or facets, of the eternal káan which each
of the Ancestors deals with in both the same, and different,
ways: it is equally hoped that the reader will discover from this
book that his problems, or káans, are no different from those
of the ancients and are but facets of the one eternal káan.
The Sankon-zazen-setsu is a short work describing the
three types of mind that result from the three types of meditation
practice. It was many years before this manuscript was
unearthed and, apart from one very poor translation, it has never
before, as far as I know, appeared in the English language.
The ceremonies, formerly in Book Four, are now published
separately. Many ceremonies were created by Keizan
simply as an alternative form of meditation, i.e. meditation in
activity. In order to bring home to the trainees of the time that
all activity, of whatever form, was actually meditation if done
with the correct mind, Keizan Zenji worked on perfecting ceremonial
in daily life; however he achieved far more than merely
teaching his trainees that all life’s activities can be one with
meditation. Through the magnificence of public ceremonies he
was also able to reach the poorer classes who, having very little
beauty in their lives, could nevertheless come to the temple
and see something beautiful. Many of them were able to
sublimate their work in the world and go beyond it, making
every activity of their lives a meditative practice in the same
way as did the trainees.

Introduction to the Translations 221
The details of the lives of Shakyamuni Buddha and the
Ancestors, as presented by Keizan Zenji in the Denkároku, are
not historically accurate.
The following notes refer only to the Denkároku and not
to Sankon-zazen-setsu.
1. In order to help the reader to know intuitively the all is one
and all is different of both before and after enlightenment
and thus obtain the maximum help from this book, I am taking
the unusual step of using different type styles here and
there throughout it. For example, the name of the Buddha
prior to enlightenment was Siddhartha Gautama: in the first
chapter the word “Gautama” will always be in ordinary style
type; the name “Shakyamuni,” which refers only to the
Buddha after enlightenment, will always be in italics in this
chapter. One would think that the difference in the words
would be sufficient to make this distinction clear but experience
has shown me that this is not so.
2. Verbs, when referring to the state of enlightenment, appear
in bold italics and are used in past, present and future form
thus:– “When Shakyamuni saw, sees and will see the morning
star.” Whenever these three tenses are used in any verb
the reader should understand that what is being spoken of
here is eternity as it is understood in Buddhism. Buddhist
eternity, although it is the same as the eternity of other religions,
is looked at from a slightly different viewpoint; I
have laboured long to try and find how to put this viewpoint
into words and have come to the conclusion that
Keizan has done it (as above) in the best way I know. Past,
present and future are eternity but be careful of getting stuck
with the word “eternity.”
3. In Chapter 1 of the Denkároku when the word “I” appears
in ordinary type face it refers to the old, egocentric “I;” the

222 The Teachings of Keizan Zenji
apparent relationship of this “I” to the universe prior to
enlightenment is expressed by “with.” When both “I” and
“with” appear in italics they refer to the non-egocentric state
and an “at oneness” with the universe; I hesitate to say an
“old I” and a “new I” because one immediately gets into
opposites. The word “I,” appearing in one form and then in
another, somehow helps me to understand the change that
takes place in a person as a result of Buddhist training.
4. When small capitals only are used, such as in the phrase
“the Lord IS,” those capitals imply absolute certainty of
which there can be no shadow of the possibility of the shadow
of the thought of a possibility of doubt; it implies a certainty
so totally absolute that that certainty can only have
come forth from the Lord of the House. In any sentence in
which a word (or words) in this type occurs, that word (or
words) should be understood as the most important word
(or words) and any word (or words) in the same sentence
that is underlined should be understood as the next most
important word (or words), thus I am attempting to bring
forth both meaning and emphasis. When one sees these small
capitals, one should realise and know something that is
beyond the opposites and for which there really is no suitable,
one word. When “truth” is capitalised, for example,
such TRUTH does not imply something that has an opposite
but something beyond itself and its opposite (i.e. in a flowing,
third position).
5. Only in the Denkároku will books, scriptures, foreign
terms, et cetera not be italicised. They will always be between
single quotes.
6. I have used the term “the Lord” in such a way as would make
it appear ambiguous; the reader should know that, whenever
it is used, it is intended to imply not only identification
of the Ancestor being spoken of with Shakyamuni

Introduction to the Translations 223
Buddha but also with the Unborn, Undying, Uncreated and
Unchanging, thus making all one through the Transmission
of the Light. Keizan is attempting, through the use of the
words “the Lord,” to show the all is one and all is different.
The only way I know to try to make this clear to the reader
is by making the term “the Lord” deliberately ambiguous
as to who is being referred to in the text.
7. The poem at the end of each chapter should, at some time,
be read in sequence with all the others; they will then be
perceived as one long, Rolling of the Wheel of the Eternal.

DENKÜROKU.
TRANSMISSION OF THE LIGHT.
CHAPTER 1.
SHAKYAMUNI BUDDHA.
When Shakyamuni saw, sees and will see the morning
star and was, is and will be enlightened, He said, says and
will say, “I was, am and will be enlightened instantaneously
with the universe.”
Shakyamuni Buddha belonged to the Nisshu race which
is known in India as the Race of the Sun. At nineteen years of
age He escaped from His castle, at midnight, and fled to Mount
Dandokusen where He cut His hair; He then practiced asceticism
for six years. For six years He sat still in one place with
spiders’ webs upon His brow and birds’ nests in His hair; reeds
grew between His legs and round Him, but He sat still for six
years.
As the morning star rose on December eighth, He knew
spiritual enlightenment and, for the first time, spoke the words
quoted above; He was thirty years of age.
After that, for forty-nine years, He was never alone: there
was never a day when He was not lecturing to His disciples
nor was there a day when He had no begging bowl and robe.
He lectured to as many as three hundred and sixty groups.
224

Denkároku: Shakyamuni Buddha 225
The last time He Transmitted the TRUTH was to Makakashyo
and this Transmission has continued to the present time:
indeed, all over India, China and Japan the training for TRUTH
has come down to this day.
His sayings, actions and behaviour are the rule of His disciples.
Even though He had the thirty-two marks of a Buddha,
the good aspects and eighty appearances, He always had the
form and appearance of an old monk; His form was no different
from our own. Because of this, after Him, in the three fivehundred-year
periods since His death known respectively as
Shá, Zá and Matsu (i.e. in the three consecutive five-hundredyear
periods), everyone who yearns for Him takes the same
form as He; they take the Lord’s way of life and do not set themselves
up as better than He. Since Shakyamuni Buddha’s time,
every Buddha and every Ancestor has continued to Transmit
the TRUTH constantly, this fact is very clear.
Although the various illustrations, facts and words which
were pointed out, and lectured on, to the three hundred and sixty
groups of people for forty-nine years were different, none were
outside this TRUTH. The so-called egocentric “I” is not Shakyamuni
Buddha; He is born out of this “I”—not only He is born
out of it, the whole world and animate things are outside of it
also. When Shakyamuni was, is and will be enlightened, the
whole world and animate things were, are and will be enlightened
just as the main rope has every branch rope connected
with it: not only the whole world and animate things were, are
and will be enlightened, all Buddhas in the Triple Universe
did apprehend, apprehend and will apprehend the TRUTH.
Although this is so, Shakyamuni Buddha is not conscious
of being enlightened: do not look for the Lord outside the whole
world, the ground and animate things. Everything in the universe
is within the LORD’S EYES; you too are standing within
them—not only are you within them, they are you: the LORD’S

226 The Teachings of Keizan Zenji
EYES become a globule of your flesh and all is within all, standing
straight, unruled by anything. Therefore, do not think that
the LORD’S EYES are the LORD’S EYES and that you are you,
constantly, unchanging. You were, are and will be the LORD’S
EYES: the LORD is all of you. As this is so, what is the principle
of enlightenment?
I ask of you this question:–
Were, are and will you be enlightened with Shakyamuni
Buddha or was, is and will Shakyamuni be enlightened
with you?
If it is said that you were, are and will be enlightened
with Shakyamuni, or Shakyamuni was, is and will be enlightened
with you, then this is not Shakyamuni’s enlightenment
and this cannot be the principle of enlightenment. If you want
to understand the principle of enlightenment in detail, throw
away Shakyamuni and you at the same time and know that
they are “I.” The “I” and “with” in Shakyamuni’s first utterance
was, is and will be the whole world, the universe and
animate things; this “I” is not the old Gautama.
Study in detail, think fully and understand “I” and “with.”
Even if you can understand “I,” and you cannot realise “with,”
you cannot understand fully; you see with only one eye.
The “I” and “with” are not one and two; your skin, flesh,
bones and marrow are all “with.” The LORD OF THE HOUSE is
“I;” if you want to know the ETERNAL LORD OF THE HOUSE,
you must not think of it as the whole world and animate things.
Although the LORD OF THE HOUSE is represented in spring,
summer, autumn and winter, and although mountains, rivers
and the ground are different in time, the LORD is represented
fully in the world in the raising of the eyebrows and winking
of the eyes of old Shakyamuni.
The LORD neither discards everything worldly nor does
not discard it; Reverend Hágen said, “There is no need to

Denkároku: Saint Makakashyo 227
speak,” and Reverend Jizá said, “WHAT is called everything?”
Therefore practice in detail, realise fully and understand the
enlightenment of Shakyamuni and that of yourself; understand
this káan fully: speak from your own heart without borrowing
the words of the Ancestors and your contemporaries: the
answer should be shown to me at our next meeting.
Do you want to hear my humble words?
The branch of an old plum tree grows straight;
Its thorns spread with time.
CHAPTER 2.
THE FIRST ANCESTOR,
SAINT MAKAKASHYO.
Then the Sainted Shakyamuni, the most respectable Person
in this whole world, took a flower and winked;
Makakashyo smiled. Shakyamuni said that the Truth was
within him and Transmitted Makakashyo.
Saint Makakashyo, the respectable, belonged to the
Brahmin race; his Indian name was Kashapa which means
“Light-Drinker.”
When he was born the room was filled with golden light
and the light entered his mouth; because of this he was called
the Light-Drinker. His body was golden and had thirty of the
good aspects; only the cupola on the top of his head, and the
white hair curling to the right on his brow, were missing.
He met the Sainted Shakyamuni, for the first time,
before Tashi Tower, that is, the Tower of Many Sons. The
Sainted One said, “Welcome, monk,” and immediately

228 The Teachings of Keizan Zenji
Makakashyo’s hair and beard fell out and a kesa was placed
upon his body.
Having received the Transmission of the TRUTH,
Makakashyo practiced the Twelve Zuda, the ways by which
we can control worldly desire and let the MIND OF TRUTH show
itself; he never passed a day idly or in vain, but so haggard
was his shape, and so coarse were his clothes, that everyone
wondered what he was. Therefore, whenever Shakyamuni, the
Sainted One, lectured, He gave half of His seat to Makakashyo
to sit upon; from that time he was always the highest senior:
he was thus at all times—not only at the lecture meetings of
Shakyamuni but also at the ones of the past Buddhas; you
should know he was an excellent Buddha; do not let him be
among the shámon who are beneath the Bodhisattvas.
At the meeting on Mount Ryoju, before eighty thousand
people, Shakyamuni took a flower and winked: most people
cannot realise the meaning of this and are silent; only
Makakashyo smiled. Shakyamuni said, “I have the RIGHT LAW;
the EXCELLENT NIRVANA, MIND, the round and clear LAW
which has no aspects. Now I have Transmitted IT to great
Makakashyo.”
The so-called “taking of a flower” has come down to this
time, being Transmitted from one Ancestor to another: those
who are not Transmitted cannot understand it nor can the
teachers of Scriptures and logic; I KNOW they have no understanding
that is real—as this is so, this is not the káan at the
Ryozen meeting but the one at the Tashi Tower; it is wrong
to say that this is the káan at the Ryozen meeting as it does
in the ‘Dentároku’ and ‘Futoroku.’ When Buddhism was
Transmitted for the first time there was the ceremony described
above.
Leave the “taking of a flower” as it is; you should understand
Shakyamuni’s wink clearly. There is no difference

Denkároku: Saint Makakashyo 229
between your ordinary wink and Shakyamuni’s; further, there
is no difference between your talking and smiling and
Makakashyo’s talking and smiling: however, if you do not
really understand WHAT raised its brow and winked, you are
thinking that there is a difference between Shakyamuni and
Makakashyo in India and you, and that you are in a restricted
body: the flower is beclouding your eyes, like vapour from
the summer sun, both from the far past to the limitless future.
If you can really catch the LORD, Makakashyo will live in you;
did you know that when Shakyamuni raised His brow and
winked He had disappeared? Further, did you know that when
Makakashyo smiled he had been enlightened? Then is this fact
not universal? In the same way as this, the TRUTH has been
Transmitted to us, therefore we can call it neither Makakashyo
nor Shakyamuni.
There is nothing to give or to be given; this is called the
Right Law. By taking a flower Shakyamuni showed that TRUTH
was, is and will be eternal and by smiling He pointed out that
it was, is and will be endless: because of this, in seeing each
other face to face, the LIFE OF THE TRUTH has come down from
master to disciple to this time.
So, having perfect wisdom without worldly knowledge,
and cutting off his intellection, Makakashyo entered Mount
Kukkutapada where he was, is and will be waiting for Miroku;
therefore Makakashyo is not dead.
If you can really understand, and practice, the TRUTH,
not only Makakashyo is eternal but Shakyamuni is eternal also;
therefore the TRUTH, which was, is and will be Transmitted
from the far past when no one was born, is spreading constantly
all over the past, present and future.
Do not yearn for two thousand years ago; at the present
time, if you practice the TRUTH wholeheartedly, Makakashyo
will not enter Mount Kukkutapada; he can come here.

230 The Teachings of Keizan Zenji
Therefore the warm flesh of Shakyamuni is now and always
here and the smiling of Makakashyo is now and always new;
if you can find this spiritual place, you can accept the Truth
directly from Makakashyo and Makakashyo will accept it from
you: not only can the VERY TRUTH pass through to you from
the Seven Buddhas—you will discover that you were, are and
will be the ancestor of the Seven Buddhas. The VERY TRUTH
is now here, eternally, beyond all ages: therefore SHAKYAMUNI
ACCEPTED MAKAKASHYO’S TRANSMISSION and is now in
Tosotsuten; YOU are now at the Ryozen meeting and unchangeable.
Do you not know the poem:–
Constantly I am at the Ryozen meeting throughout endless
ages;
Even should there be a great fire, my heart is always safe
and calm and filled with angels.
India, China, Japan and the whole world must be included in
the Ryozen meeting; the TRUTH OF THE LORD comes to us unchanged—since
this is so, this meeting must be the Ryozen
meeting and the Ryozen meeting must be this one; only when
you concentrate your mind will Buddhas appear. Because of
your ignorance about yourself, Shakyamuni died long ago;
you are the children of Buddha; why do you kill Buddha?
If you are in a hurry to practice the Truth, soon you can
meet Buddha; in daily life Shakyamuni was, is and will be
walking, stopping, sitting, lying down, talking and seeing
by, in, through and with you and is not separate from you even
for a moment, being all of you.
If you cannot see Him all through your life, you must
be an undutiful being—already you were, are and will be the
children of Buddha but, if you are undutiful, a thousand
Buddhas cannot help you.

Denkároku: Saint Ananda 231
To-day, do you want to hear my humble words?
Did you not know that, at the edge of a deep valley,
there is an excellent pine tree
Growing up straight in spite of the many years of cold?
CHAPTER 3.
THE SECOND ANCESTOR,
SAINT ANANDA.
Ananda asked Makakashyo, “My dear senior, what did
Shakyamuni Transmit to you besides His kesa of gold brocade?”
Makakashyo called, “Ananda.” Ananda replied,
“Yes?” Makakashyo said, “Chop down the flagpole.” Ananda
was enlightened.
Saint Ananda was born in Osha Castle; he belonged to
the Kshatriya race: his father was King Kokubon, a cousin of
Shakyamuni; he was named Ananda which means “Joy.” He
was born on the same night that Gautama was enlightened;
he had classical features and no one in the sixteen neighbouring
countries could be compared with him for looks: everyone
who saw him was pleased; because of this he was so named.
He was the cleverest, and the most learned, among the disciples
of Shakyamuni and, because of this, he passed twenty
years as Buddha’s jiisha; there was not one of the Buddha’s
lectures at which he did not act as interpreter; there was not
one of the Buddha’s ways that he did not learn. At the same
time that Shakyamuni Transmitted the TRUTH to Makakashyo
He ordered Ananda to help him; Ananda therefore obeyed
Makakashyo for a further twenty years; there was no TRUTH

232 The Teachings of Keizan Zenji
in him that was not Transmitted. Here is the proof that the
TRUTH of our Ancestors is different from the truth of others;
Ananda was already the cleverest, and most erudite, among
the disciples; there were many spiritual prizes that Buddha
had awarded him, but still he did not hold the TRUTH and was
not enlightened.
When Makakashyo was going to collect the doctrines that
had been left by Buddha at Hiparakutsu Ananda was not permitted
to go to the meeting because he was not enlightened.
Ananda had obtained Arhat rank however, and Makakashyo
said, “You have obtained Arhat rank; you can enter by supernatural
means.” Changing his body to a small one, Ananda
entered Hiparakutsu. All the disciples said, “Ananda was the
jiisha of Buddha and is the cleverest and most erudite among
us; there are no sayings that have not been transmitted to him
in the same way as the water from one cup is poured into
another. We hope that Ananda will repeat the sayings of
Buddha again.”
Then Ananda, who had been ordered by Buddha Himself
to help Makakashyo, agreed to Makakashyo’s request, worshipped
at the feet of the disciples and stood on the lecture
platform. He repeated all the lectures of Buddha with the following
as an opening:– “Thus have I heard, once the Lord lived
in. . . ” Makakashyo asked many of the disciples if there were
any mistakes and they replied that there were none; Ananda’s
words were no different from the Buddha’s. They who said
this were the great Arhats who had the Three Wisdoms and
the six supernatural powers; there was nothing they had not
heard from Buddha. They all said, “We are wondering if the
Lord has come back again or if these are the lectures of
Ananda: the waters of the Sea of Buddhism have flowed into
Ananda.” Through Ananda’s efforts, the sayings of Buddha
were able to be handed down to us.

Denkároku: Saint Ananda 233
I know well that the REAL TRUTH is not in the clever and
erudite nor is it in those who gain worldly rank; this is the
proof. Ananda followed Makakashyo for twenty years and
was enlightened in the way described earlier; he was born on
the same night that the Lord was enlightened. He did not hear
the ‘Kegon’ and other scriptures, however he could repeat the
sayings of Buddha because of ‘kakusammai’ (capacity given
by a Buddha); this is not the same as entering into the Truth
of our Ancestors.
Ananda had had the wish for the TRUTH when he was
with Shakyamuni under Kâá Buddha but he liked erudition
and, because of this, was not enlightened; Shakyamuni Buddha
concentrated His mind and so was enlightened. I know
well that erudition disturbs enlightenment; this is the proof.
The following saying is in the ‘Kegon Scripture,’ “A poor man
who counts another’s treasure cannot have his own: erudition
is as this.” If you wish to understand the TRUTH really, you
should not like erudition; concentrate your mind hard.
Ananda was always thinking that there must be something
other than the kesa of gold brocade. Because of this he
asked one day, “My dear senior, what did Shakyamuni Transmit
to you other than the kesa of gold brocade?” Knowing the
time was right, Makakashyo called, “Ananda.” Ananda
replied, “Yes?” Immediately Makakashyo said, “Chop down
the flagpole by the gate.” Ananda was enlightened by the tone
of his voice and the clothes of Buddha came and hung themselves
naturally on his body. This kesa of gold brocade is the
very one that was, is and will be Transmitted from the time
of the Seven Buddhas.
Manzan’s Commentary. There are three theories about
this kesa. The first is that Shakyamuni wore it in the
interior of His mother’s womb; the second is that it was

234 The Teachings of Keizan Zenji
offered by Jágáten (the world); the third is that a hunter
offered it, and there are several kinds of Buddha’s kesa
other than this. The kesa given by Bodhidharma to
Sákei is made of kutsujun cloth which is blue-black in
colour: in China the kesa was lined with blue cloth and
this one is preserved in the tower of Daikan Ená Zenji
being an important national treasure; in the ‘Chidoron’
it is said that Shakyamuni wore a coarse kesa. It is the
brocade kesa, mentioned above, that, in one of the
scriptures, is said to have been offered to Buddha by
His aunt and woven personally by her. These are a few
among several kesas. The miracle of the kesa can be
found in many scriptures: once Saint Bashyashita got
into trouble with an evil king who took the kesa and
threw it in the fire. The kesa shone, radiating fivecoloured
light and, after the fire had been extinguished,
it was still safe. This kesa was believed to have been
Buddha’s and will later be given to Maitreya.
The TRUTH was not Transmitted to both Makakashyo and
Ananda; only Makakashyo had the Lord’s permission: Ananda
held the TRUTH after spending twenty years as a jiisha; we
should know, therefore, that there is something other than the
Scriptures. At the present time, however, most people think that
the TRUTH and the Scriptures are one; if both are one, Ananda
could be called the First Ancestor, for he was the Arhat who
had the Three Wisdoms and the six supernatural powers. Is
there anyone who can understand the meaning of the Scriptures
better than Ananda? If there is such a person, we can
allow that the TRUTH and the meaning of the Scriptures are
one. If we simply say both are one, why did Ananda spend twenty
years as a jiisha and become enlightened by the chopping
down of the flagpole? We should know the meaning of the

Denkároku: Saint Ananda 235
Scriptures and doctrines as different from the TRUTH of our
Ancestors; we are not saying that Buddha is not true Buddha.
Although Ananda was the Lord’s jiisha he could not have the
TRUTH Transmitted to him for he had not the TRUE understanding
of the Real Mind (i.e. TRUTH) of Buddha.
The TRUTH cannot be gained by erudition; although a
person is clever, and has sharp ears and can understand every
(Chinese) character in the Scriptures and doctrines, he is
counting another’s treasure if he cannot understand their real
meaning: it is not because there is no meaning in the Scriptures
and doctrines; it is because the person concerned, as in
this case of Ananda, has not been enlightened. Therefore, in
Japan, they understand the meaning of the Scriptures by
words and thus cannot understand fully. Of course the TRUTH
should be thought of sincerely; if Ananda, who was the disciple
of Buddha, could have been enlightened by understanding
the Scriptures and doctrines of the Lord in words, all
would be able to do so; however, it was only after spending
many years as the jiisha of Makakashyo, and being enlightened,
that he was TRULY able to repeat the Scriptures and doctrines;
we should know this. If you want to become one with
the TRUTH, as one fire combines with another fire, throw away
selfish opinions, old emotions, arrogance and obstinacy and
learn the TRUE MIND OF THE LORD with the naïve mind of a
child.
Generally, most people think that there is nothing more
than the kesa of gold brocade; but they should know that, after
being the jiisha of Makakashyo, Ananda obtained something
else. Knowing the time had come, Makakashyo called,
“Ananda.” Ananda replied, “Yes?” It was as if an echo replied
to a voice and one fire sprang up between two stones.
Although Makakashyo called “Ananda,” he was not
calling Ananda; although Ananda replied “Yes,” he was not

236 The Teachings of Keizan Zenji
replying to Makakashyo’s call. “Chopping down the flagpole”
means the following:– In India, when the disciples of Buddha
and others wanted to argue, they set up a pole on each side of
the place of debate; when either side was defeated they chopped
down their pole: if they lost, they rang no bells and beat no
drums. Both Makakashyo and Ananda set up their poles; if
Ananda wins, Makakashyo is beaten: if one wins, the other is
beaten; however, in this case, it is not so. Makakashyo is one
flagpole and Ananda is another; if we are thinking they are flagpoles,
the TRUTH does not manifest itself: when the flagpole
was, is and will be chopped down, the TRUTH manifests itself.
Makakashyo said, “Chop down the flagpole;” Ananda was
enlightened because he understood the TRUTH that was, is and
will be existing from master to disciple. After enlightenment,
Makakashyo was chopped down, along with nature and everything
else; therefore the clothes of Buddha descended naturally
onto Ananda’s head: but do not stay with the flesh of Ananda;
do not stay with cleanness: we should know the echo; there
is only this point; many Buddhas came here in turn, many
Ancestors pointed for ages.
Mind is being Transmitted with Mind; others cannot know
this. Although both Makakashyo and Ananda are the representations
of the TRUTH we should not make them the TRUTH;
YOU, YOURSELF, ARE the manifestation of TRUTH: if you can
realise TRUTH, you disappear at once; as this is so, we should
not look for it outside ourselves.
Do you want to hear my humble words?
The wistaria has withered and the trees have fallen
down,
But the water in the valley has increased and from
the very stones fire has gushed forth.

Denkároku: Saint Shánawashyu 237
CHAPTER 4.
THE THIRD ANCESTOR,
SAINT SHÜNAWASHYU.
Shánawashyu asked Ananda, “What is the Unborn in all
things?” Ananda pointed to the corner of Shánawashyu’s
kesa. Shánawashyu asked again, “What is the fundamental
nature, or characteristic, of the Truth of the Buddhas?” Ananda
pulled the corner of Shánawashyu’s kesa; Shánawashyu was
enlightened.
Shánawashyu came from Matora in India, he was named
Shodaka which means “Natural Clothes” since he was born
with clothes on; these clothes were warm in winter and cool
in summer. When he became a monk, his worldly clothes
instantaneously became the kesa; the same thing happened to
the girl trainee Rengeshiki during the Lord’s lifetime. In
Shánawashyu’s previous life he had been a merchant and had
offered a hundred blankets to a hundred Buddhas; since that
time, he had been born with natural clothes on.
Manzan’s Commentary. The middle existence is the
time after a person’s death when he has not yet been
born into the next existence; at this time he has no
clothes on his body: Shánawashyu was wearing clothes
during the middle existence. The name Shánawashyu
is also the name of a plant, ‘kushishu,’ ‘ku’ means
“nine,” ‘shi’ means “branch,” and ‘shu’ means “excellence:”
kushishu is a kind of grass and people believe
that, when a saint is born, it grows in virgin soil. When
Shánawashyu was born this grass grew and he was
named after it.

238 The Teachings of Keizan Zenji
He spent six years in his mother’s womb; long ago Shakyamuni
Buddha pointed to a forest and said to Ananda, “I call
this forest Urada. A hundred years after My death a saint, whose
name is Shánawashyu, will appear and roll the WHEEL OF
TRUTH.” At the end of a hundred years Shánawashyu was born;
he received the Transmission of the TRUTH from Ananda and
stayed in the forest of Urada; he rolled the WHEEL OF TRUTH
and the fire-dragon surrendered to him. The fire-dragon offered
this forest to the Buddha for this purpose so that the prophecy
of the Lord was fulfilled.
Shánawashyu was the saint of the Snow Mountain. Between
Ananda and Shánawashyu there was this:– no one had
ever asked, “What is the Unborn in all things?” Only Shánawashyu
asked it; all people have the same nature, but no one
knew, so no one asked about it. Why is it called “THE UNBORN”
nature? All things appear therefrom but there is nothing that
can produce it; therefore it is called “THE UNBORN.” Everything
is UNBORN; a mountain is not a mountain and water is
not water; because of this, Ananda pointed to the corner of
Shánawashyu’s kesa.
Manzan’s Commentary. The word ‘kesa’ is Indian; kesas
have “broken,” or “UNBORN,” colour. From Buddhas
above to ants below, and even horseflies, all creatures
and their circumstances take form or shape; they are seen
as they are from a one-sided viewpoint—in another
sense, they do not belong to the world that can be seen.
There are no worlds that are to be thrown away and no TRUTH
that is to be caught; thus Shánawashyu understood: however,
Shánawashyu asked again, “What is the FUNDAMENTAL
NATURE of the Buddha’s TRUTH?” Although this NATURE is
clear from the limitless past, we are misled if we do not realise

Denkároku: Saint Shánawashyu 239
it: therefore, in order to be clear as to the place from whence
Buddhas come, Shánawashyu asked his question again. So that
he should know the TRUTH, everyone called and the TRUTH
answered; all knocked and the TRUTH appeared: Ananda
pulled the corner of Shánawashyu’s kesa to let him know and
Shánawashyu was enlightened. Although the foregoing is
clear from the limitless past, we cannot understand that we are
the very source of Buddhas if we do not experience it at least
once; therefore Buddhas appear in turn and Ancestors explain
for generations.
Although there is no TRUTH which is to be accepted from
others, and to be given to others, we should understand it as
exactly as we know our noses by touching them. We must
REALLY understand the TRUTH by REALLY studying Zen: after
understanding it, we must be tested in our understanding by
the most excellent person we can find; if we do not do this, we
will go badly astray. We must understand from this the importance
of making every minute count; we should not allow our
natural feelings and emotions to become uppermost and put
our own opinions first. In addition to this we should not think
that the Way of the Buddhas and Ancestors is for anyone other
than ourselves; this opinion is the most useless of all useless
opinions. All of the Ancestors were born, they had parents, feelings
of filial love, honour and a desire for the good things of
life however, when once they had studied Zen, they were all
enlightened; because of this, there were plenty of wise and excellent
people all over India, China and Japan although they
lived at different times in the past, present and future.
We should know that we ourselves are the very persons who
have the capacity for understanding the TRUTH for we have the
same body and heart as the ancients; we have the same body and
heart as Makakashyo and Ananda. Why are we different from
the ancients? Because we do not study the TRUTH sincerely; we

240 The Teachings of Keizan Zenji
let the body go on, oblivious to the passing of time, and do not
know the REAL SELF. In order to let us know this fact Ananda
took Makakashyo as his master and then taught Shánawashyu
and the Way of TRUTH was Transmitted from master to disciple;
thus the TRUTH now is no different from the TRUTH during
the Lord’s lifetime: we should not complain that we were
not born in the Lord’s country and did not meet Him (in the
historical sense).
You have gathered together at this meeting because you
sowed good seed, and came in contact with prajna, in ancient
times, therefore you rank with Makakashyo and talk familiarly
with Ananda. Although one is master and the other disciple
they are the same Buddha; do not be muddled by the thought
of old and new; do not remain with the thought of forms; do
not waste time either by day or night. Study in detail; become
one with the ancients and accept the approval of the master now.
So that you may make sense of the meaning of this, I will
tell you my humble words.
Although there is limitless water gushing from the
high rocks,
Washing out the stones and scattering the clouds,
Watering the snows and crushing the flowers,
Yet is there an immaculate kesa above the dirt.
CHAPTER 5.
THE FOURTH ANCESTOR,
SAINT UBAKIKUTA.
Ubakikuta served Saint Shánawashyu for three years and,
at the end of that time, shaved his head and became a monk.

Denkároku: Saint Ubakikuta 241
Shánawashyu asked him, “Are you a monk of body or a monk
of mind?” Ubakikuta answered, “I am a monk of body.” Shánawashyu
said, “The excellent LAW of Buddha has nothing to
do with either mind or body.” Ubakikuta was enlightened.
Ubakikuta hailed from the country of Dali and belonged
to the Suda race; he was taught from the age of fifteen, became
a monk at seventeen and was enlightened at twenty-two; he
then went to Matsala to teach others. Because there were many
people who were ordained by him, devils were afraid of him.
Every time he ordained someone he put a numbered piece of
bamboo, the length of four fingers, into a stone room: the size
of this room was eighteen châ in length and twenty châ in width,
Manzan’s Commentary. A ‘châ’ is roughly equivalent
to a foot.
and the room was filled with them: he was cremated with these
bamboo sticks because there were so many people ordained
during (his) the Lord’s lifetime.
Although people called him the Buddha who had no good
aspects, the devils feared him and were angry. When he was
meditating they wanted to disturb him but he knew what was
happening. One devil came and offered him a necklace;
Ubakikuta, wanting to conquer him, stood up, took the dead
bodies of a man, a dog and a snake, and changed them into a
necklace. He then said sweetly to the devil, “You gave me a
wonderful necklace. I have one for you too.” The devil was
pleased at this and accepted the necklace with outstretched
neck; at once it changed back into three badly-smelling dead
bodies which were rotting and had maggots wriggling in them.
The devil disliked this necklace greatly and was much worried
but, although he did his best, he could not throw it away,

242 The Teachings of Keizan Zenji
destroy it or remove it; he went up to the six heavens and told
the lords thereof and then went to Bonten and asked to be released
from the necklace. The lords told him that the power
of the Disciple of the Ten Forces (that is, Buddha) was most
excellent and that their powers were very poor and therefore
they could not help him. The devil then said, “What ought I
to do?” and Bonten answered, “You should be converted by
Saint Ubakikuta. If you are, he will remove the necklace.”
Then Bonten recited the following poem:–
If someone falls on the ground
He can stand up again;
If he wants to stand above the ground
He cannot do so.
All the lords said, “You should ask the Disciple of Buddha to
remove the necklace.”
Accepting this teaching, the devil came down from
Bonten and worshipped at the feet of Ubakikuta, confessing
himself to be in the wrong.
Ubakikuta said, “Now, will you continue to disturb the
Lord’s TRUTH?” The devil replied, “Upon my word, I will be
converted to the TRUTH and cease from my wickedness.”
Ubakikuta said, “If that is so, you should say, with your
own lips, ‘I am converted to the Three Treasures.’ ” The devil
recited the words three times and the necklace was removed.
Thus Ubakikuta showed the authority of the TRUTH in the same
way as it was during the Lord’s lifetime.
When Ubakikuta shaved his head at the age of seventeen
Shánawashyu asked him, “Are you a monk of body or a monk
of mind?” There are two kinds of monks; monks of body and
monks of mind. The so-called monk of body severs family ties,
lives away from home, shaves his head, changes the colour of

Denkároku: Saint Ubakikuta 243
his clothes, has no servants, becomes a trainee and seeks for
the TRUTH throughout his life; therefore he wastes no time and
has no desire: he is pleased with neither life nor death, his mind
is as pure as the moon in autumn and his eyes as clear as an
immaculate mirror. He does not look for the “Real Self,” seeking
only the TRUTH; because of this he stays neither in delusion
nor enlightenment and thus he is a REAL man—this is a
monk of body.
Manzan’s Commentary. The so-called monk of mind
does not shave his head and change the colour of his
clothes; although he lives among his family and attends
to worldly affairs, he is as pure as a lotus untouched by
dirt or as a jewel that accepts no dust. Even if he has a
family, as a result of karmic relations, he thinks of it
only as dust and has no love for, or concern with, it. As
the moon in the sky, or a bowl rolling on a tray, he has
leisure in a crowd; he goes beyond limitation, on reaching
limitation, knowing that worldly desire is a disease
to be discarded and that it is wrong to look for the TRUTH:
he knows that Nirvana, birth and death are illusions in
the sky and has no attachment to truth and delusion (as
opposites, J.K.). This is a monk of mind.
So, Shánawashyu asked his question. If Ubakikuta is a
monk outside of these two kinds he is not a real monk; because
of this the question was so framed. Ubakikuta answered, “I am
a monk of body.” It was obvious that he was not a monk of
mind, nature or anything else but a monk of body: he could
reach this understanding naturally and knew it, and with this
he was completely satisfied: he got this far without looking and
so understood that everything he could not understand was as
it was; therefore he said he was a monk of body.

244 The Teachings of Keizan Zenji
The excellent TRUTH of Buddha should not be understood
as above as Shánawashyu pointed out; Buddha should not be
a monk of body or a monk of mind and be seen as a material
or mental existence. He who knows the TRUTH is beyond both
the holy and the unholy and has conquered both body and mind:
he is like the sky with neither inside nor outside; like seawater
with neither an obverse nor a reverse. Although Shánawashyu
taught many doctrines he pointed out the TRUE FACT
that enlightenment had nothing to do with body or mind: we
should not say that he was Buddha because he was the most
excellent person in the world—Buddha should not be spoken
of as non-coming and non-going—nor should we speak of existence
before parents were born and before the world existed;
the TRUTH of Buddha is beyond both birth and no-birth and is
outside the argument of mind and no-mind: it is like water
within vessels or the emptiness of the sky; we cannot catch it
with our hands and we cannot see its mark: thus, Ubakikuta
does not exist and Shánawashyu does not appear. We cannot
understand this TRUTH from their actions and movements: although
there are neither “he” and “I,” nor “good” and “bad,”
between them, they sound as an echo and are as the endless sky.
If one does not experience the TRUTH with his own body, the
TRUTH may become delusion; when this was pointed out,
Ubakikuta was enlightened: this was as thunder in a clear sky
or a great fire on the ground. When the thunder beat on
Ubakikuta’s ears he lost his previous life; fire burned the
Law of Buddha and the Teachings of the Ancestors to ashes:
these ashes became Ubakikuta and they were as hard as
stones and as black as lacquer. Ubakikuta threw away the
dirty surface of others and took many disciples; in vain he
threw bamboos into a room and counted emptiness, then
burned emptiness and left the mark in emptiness.

Denkároku: Saint Daitaka 245
Now I, a disciple in Daijá Temple, want to look for the
mark beyond the clouds and to write my words in emptiness.
Do you want to hear?
The house is broken, the man has disappeared.
There is neither inside nor outside
So where can body and mind hide themselves?
CHAPTER 6.
THE FIFTH ANCESTOR,
SAINT DAITAKA.
The Fifth Ancestor, Daitaka, said, “A monk has no self
and, because of this, he has no selfish thing, therefore his
mind is unchanging:– this is called constant TRUTH. Buddhas
are thus; neither their minds nor their bodies have aspects.”
Ubakikuta said, “You must understand fully from your own
experience.” Daitaka understood completely.
Daitaka was from Makada and, when he was born, his
father dreamed that the golden sun shone from his house upon
the world; there was a great hill, decorated with many jewels
and, from a fountain at the top of it, much water gushed forth.
When Daitaka met Ubakikuta he told him about this.
Ubakikuta said, “I am the hill; the fountain means that your
wisdom can make the TRUTH endless. The shining of the sun
from your father’s house means your entering my way; this
shining shows that your wisdom is most excellent.” Daitaka
was named “Perfumed Elephant” before becoming a monk;
after ordination his name was changed to its present form. In

246 The Teachings of Keizan Zenji
India he was called Daitaka which means “UNDERSTANDER
OF THE TRUTH.”
After Daitaka heard his master’s teaching he sang a poem:–
Lofty mountain of Seven Treasures
From whence constantly gush out the plentiful waters
of wisdom;
Changing into the real taste of TRUTH,
It does the best for everyone.
Ubakikuta sang a poem also:–
My LAW has been Transmitted to you;
You should manifest your great wisdom.
As the sun shining from a house
So should you shine all over the world.
From that time Daitaka followed Ubakikuta and wished
to become a monk.
Ubakikuta said, “You wish to become a monk; do you
wish to be a monk of body or mind?” Daitaka replied, “I have
come here to become a monk; it is neither for body nor mind.”
Ubakikuta said, “Who can be a monk other than in body and
mind?” then he spoke the words quoted above and Daitaka
was enlightened.
The REAL MONK should manifest the REAL SELF without
self or selfish things therefore we must not argue about body
and mind. The REAL SELF, without self and selfish things, should
be called the REAL WAY, BUDDHA NATURE; we should not understand
the REAL WAY from the viewpoint of birth and death,
Buddha and Sattva, the four elements and the five skandhas, the
Three Worlds and the Six Lokas. There is no form in BUDDHA
NATURE; although we have senses and understanding BUDDHA

Denkároku: Saint Daitaka 247
NATURE is beyond them: one who understands thus should still
be called one who understands intellectually.
Although Daitaka understood, Ubakikuta said again,
“Understand the TRUTH fully.” This saying is as the seal of a
king on trade goods; if the king guarantees, by the use of his
seal, that the goods are not poisonous, of doubtful quality or
commonplace, everyone can, and will, use them; in such a way
the disciple is guaranteed by his master. Although there are
neither disciplines that one can undergo nor ways that one
cannot understand fully, one should still be truly enlightened;
if one is not so, one becomes a person who understands intellectually
and cannot understand the TRUTH completely. Such
a one is always being disturbed by the thought of the existence
of both Buddha and Teaching; he cannot be released from
either his own, or others’, bondage so, although there is neither
a (Chinese) character in the Lord’s lectures which one does
not remember, nor a teaching in the three dhyanas or the five
dhyanas which one does not keep, still one cannot be permitted
to be a REAL MONK; even if one can lecture on many Scriptures,
make Buddha appear in this place, shake the earth and
make flowers fall from the sky, still one only ranks with lecturers;
one is not a REAL MONK.
We must not understand the Truth as follows:– The whole
world comes from the Buddha Nature, everything exists as it
is; everything has the Buddha Nature; anyway everything is
void. The opinion “everything is void” is equal to the wrong
opinion that everything is empty: we are apt to have a constant
self in ourselves if we hold the opinion that “everything has the
Buddha Nature,”—the opinion that “everything exists as it is”
has some sharp edges. The first opinion, “The whole world
comes from the mind,” seems somewhat sensible however, if
you want to look for the Truth, you must not seek for it in the
myriad Scriptures; should you do so, you are like the man who

248 The Teachings of Keizan Zenji
ran away from his father (an illustration from the ‘Lotus Scripture’).
We must open the door of our own treasure and then
we can have the TRUTH as our own; if you do not understand
this, the Buddhas and Ancestors will become your enemy. I
pray that you do not hear the saying, “What devil let you become
a monk? What demon let you wander among teachers?”
Both when you can, and when you cannot, teach, you should
be beaten to death; because of this, one does not become a
monk for either body, mind or both: it was this that Daitaka
understood. In spite of this, he was still not a REAL MONK; only
when Ubakikuta again pointed the Way was he enlightened.
Study hard and in detail; you cannot understand the TRUE
MEANING through the meaning of words. Throw away heaven,
earth, the holy, the mean, subject and object; wherever you
go, you should be disturbed by nothing, completely free.
Make a hole in emptiness; make waves on the barren
earth. You should be in contact with the FACE OF THE BUD-
DHA and realise the TRUTH fully; TRUTH is as the gourd-vine
twining round the gourd, as jewels shining brilliantly. Do you
want to hear my humble words?
The TRUE WISDOM should be caught exactly;
The TURNING WHEEL still has a secret which cannot be
explained;
Do not understand a constant self within the senses.
CHAPTER 7.
THE SIXTH ANCESTOR,
SAINT MISHAKA.
The Fifth Ancestor, Daitaka, told the following teaching
of the Lord to Mishaka:– “If one practices a supernatural

Denkároku: Saint Mishaka 249
art, or studies Hinayana, one will be bound with rope; one
should know oneself. If one turns away from Hinayana and
enters the great sea, which is Mahayana, one can realise the
UNBORN.” Mishaka was enlightened.
Mishaka came from the centre of India; he was the head
genius of eight thousand genii. One day he worshipped
Daitaka with them saying, “In olden times I was born in
Bonten, as you were, and I studied the supernatural arts with
the genius Ashida whilst you practiced dhyana, thus following
the disciple of Buddha. Since then, our ways have been
separate and six kalpas have passed.” Daitaka said, “We spent
a long time in separation and it is true what you say; now you
should give up the wrong way and be converted to the RIGHT
ONE.” Mishaka said, “Long ago the genius Ashida made a
prophecy that, after six kalpas, I would meet a classmate and
be enlightened, thus reaching Arhatship; now we meet. Is it
not destiny? Please let me be released.” Daitaka then made
him a monk and he accepted the Precepts. Unfortunately the
eight thousand genii were proud of themselves so Daitaka
manifested a great supernatural happening, which caused the
genii to have a longing for salvation, and they all became
monks at the same time: when the eight thousand genii
became eight thousand monks Daitaka gave them the teaching
quoted above.
Even if one could lengthen one’s life and have extraordinary
powers through the supernatural arts, the term of eighty
thousand kalpas from the past is still only eighty thousand
kalpas to the future; such arts have no power either after or
before this term. Even if one could be born in the heaven of
no-thought, lengthen one’s life and have no concrete body as
a result of practicing no-thought samadhi, or not-no-thought
samadhi, one would still be in delusion; one could not meet
Buddha and realise the TRUTH. When one’s accumulated good

250 The Teachings of Keizan Zenji
karma comes to an end, one has to enter constant hell, therefore
one is bound by rope and cannot be released.
Although one who has studied Hinayana can apprehend
the first stage of enlightenment, the second, third, fourth, and
alone enlightenments, such a one still practices within body
and mind and learns within delusion and enlightenment. In the
first enlightenment, one can become a first-mind Bodhisattva
after eighty thousand kalpas; in the second, one can do so after
sixty thousand kalpas; in the third, one can do so after forty
thousand kalpas and one in the alone enlightenment can
become a first-mind Bodhisattva after a thousand kalpas.
Although good seeds will grow according to their nature, wandering
karma is still not cut off: one is held by ropes, one is
not really released. Although one is entirely transparent after
cutting off the eighty-eight opinions and unlimited delusion,
one still looks for something; this is not real Buddhahood—
both to want to return to the fundamental and to look for enlightenment
are as this.
You! Do not look for anything; you may go the wrong
way and that leads only to emptiness: do not stay beyond
unlimited kalpas otherwise you are like the dead in which the
soul remains; do not desire to apprehend real nature and
remain, like floating flowers, in wrong understanding. You
are still as the saint who cuts through no-wisdom and apprehends
the Middle Way; do not make clouds in a clear sky; do
not injure a healthy body: you are as a poor son, wandering
about in foreign countries, or a poor man becoming intoxicated
with the dark. Meditate sincerely; is there before-birth
or after-death? Are there the past, the future and the present?
Everything is always THUS from birth to death; if one is not
in real contact with this condition, one is muddled by the senses
and their objects and cannot understand the REAL SELF. One
should not neglect one’s daily life; we do not know from where

Denkároku: Saint Mishaka 251
our bodies, minds and everything else come; therefore we
should give up all vain desire to look uselessly for the TRUTH.
Buddhas appear troublesomely; Ancestors teach in detail.
Although Buddhas and Ancestors are kind to us, we say we do
not know, or we do not understand, because we are disturbed
by our selfish opinions; we are neither in real darkness, nor in
real contact, with TRUTH—we understand vainly the right, or
the wrong, only in our thoughts.
You! One calls and one replies; one points and one
appears: this means ‘no deliberate thought, no natural thought:’–
THIS IS YOUR REAL LORD. The LORD has neither face nor form;
the LORD moves always and unceasingly: our senses make the
LORD manifest; our actions are termed bodily: the four elements,
five skandhas, eighty-four thousand pores and three hundred
and sixty bones gather together and make a body; this is as brilliant
jewels and a sounding voice. Change, impermanence—
birth and death—have nothing to do with the REAL LORD; this
change, impermanence, has no beginning and no end. The
waves of the sea leave no mark after subsiding yet they do
not disappear; they go on without going to a different place:
and still the form of the sea has big and small waves—your
mind is as this—it moves always without ceasing. The LORD
manifests HIMSELF as skin, flesh, bones and marrow and uses
HIMSELF as the four elements and the five skandhas; HE manifests
HIMSELF as peach blossoms and green bamboos and
as the apprehension of the TRUTH and ENLIGHTENMENT. The
LORD works in different voices and forms, seeing and hearing,
clothing and eating, words and actions; the LORD is separate
and does not belong to differentiation. The LORD manifests
HIMSELF in differentiation and does not stop in forms; a
genius exhibits many supernatural arts, or many figures, in
dreams. Although many forms appear in a mirror, the mirror
is one; if one does not know this fact, merely learning Hinayana

252 The Teachings of Keizan Zenji
and practicing supernatural arts, one cannot be permanently released
from suffering. No one binds you so there is no need to
be released; there is no delusion and no enlightenment; we are
apart from being bound. Is not this the UNBORN? Is not this the
great sea? Where are the brooks? Every place belongs to the
SEA OF THE LAW (TRUTH); brooks, falls and rivers are works
of the great sea. There are neither brooks to be thrown away
nor the sea to be picked up; therefore Mishaka threw away every
detail and changed his old opinions; he became a monk instead
of a genius and still he may have to bear the consequences of
his former karma.
You! If you study hard and sincerely, you can be in real
contact with the TRUTH as one meets an intimate friend, and
as self nods at itself: you can swim always in the SEA of this
REAL NATURE and there is no time when you are apart from
IT. Hear the saying of Ba, the great master:–
Every Sattva is always within the REAL NATURE,
Wears clothes and eats food in it, talks and works,
For these are the REAL NATURE.
However, when hearing this, do not understand that all Sattvas
are in the REAL NATURE: the REAL NATURE and every Sattva
are as the water and the waves; there is no difference. Do you
want to hear my humble words?
There is clearness in autumn waters ranging to the sky;
There is a most excellent vision of the moon on a spring
night.
Most houses need to be clean and pure and even a thousand
sweepings cannot clear the dust away completely.

Denkároku: Saint Bashumitsu 253
CHAPTER 8.
THE SEVENTH ANCESTOR,
SAINT BASHUMITSU.
The Seventh Ancestor, Saint Bashumitsu, put a vessel
of wine in front of Saint Mishaka and stood and worshipped
him. Mishaka asked, “Is this vessel mine or yours?” Bashumitsu
thought about it. Mishaka said, “If this belongs to me,
this is your REAL NATURE; if it belongs to you, the LAW in me
should be Transmitted to you.” Bashumitsu heard this teaching
and realised the TRUE MEANING OF THE UNBORN.
Bashumitsu came from the northern part of India; he
belonged to the Harada race. He wandered about the streets with
a vessel of wine in his hand, singing and chanting; people said
he was mad and no one knew his name. When Mishaka went
to the northern part of India he saw a golden cloud over a fence
and said to his pupils, “This cloud is the mark of a sincere
seeker; there must be an excellent person here who can accept
the Truth and become my disciple.” As soon as Mishaka said
these words Bashumitsu appeared and asked Mishaka, “Do
you know what I am carrying?” Mishaka replied, “It is an
unclean vessel; it is apart from immaculacy.” Bashumitsu put
the vessel in front of Mishaka and they exchanged the questions
and answers quoted above; suddenly the vessel disappeared.
Mishaka said, “Tell me your name.” Bashumitsu
answered in verse:–
From the unlimited past to the time
When I was born in this country
My family name was Harada and I am called
Bashumitsu.

254 The Teachings of Keizan Zenji
Mishaka said, “My master said, ‘Once, when the Lord was in
the northern part of India, He told Ananda that, three hundred
years after His death, there would be a saint whose family
name was Harada and who would be called Bashumitsu:’ ”
Mishaka then said that Bashumitsu would be the Seventh
Ancestor and added, “The Lord made this prophecy for you;
you should become a monk.”
On hearing these words, Bashumitsu said to Mishaka,
“In olden times there was one who studied dhyana and offered
a beautiful seat covering to a Buddha. This Buddha made a
prophecy to me, saying that you would become an Ancestor
in the age of Shakyamuni.” Bashumitsu then became the
Seventh Ancestor.
Before he went to Mishaka, Bashumitsu always had a
vessel of wine with him and never threw it away; he thought
it most excellent—he wanted it in the morning as well as in
the evening, using it freely—indeed, his very life was the vessel!
Because of this, his first question was, “Do you know what
I am carrying?”
Even if one understands (intellectually, J.K.) that mind
is the very truth, or that body is the very truth, such understanding
is clouded; if it is clouded, such understanding will
be defeated by clarity. Even such understanding as future, past
and present is clouded; also, What is called the past? What is
called present? What is called beginning? What is called end?
Such understanding will be shattered by clarity. Bashumitsu
realised this and so put down the vessel of wine; this was
the proof that he was converted by Mishaka. Because of this
Mishaka asked, “Is this my vessel or is it yours?”
THE VERY TRUTH is not in such understanding as the past
and the present, or in going and coming; it is not me; it is not
you; the TRUTH is apart from both. Because this is so Mishaka
taught, “If this belongs to me, this is your REAL NATURE (and

Denkároku: Saint Bashumitsu 255
the vessel is not Mishaka’s personal property); if this belongs
to you, you should be Transmitted by my LAW (DHARMA)
(when this happens, the vessel is not Bashumitsu’s personal
property either).” The vessel belongs neither to me nor to you
so the vessel is non-existent in the REAL sense; for this reason
the vessel disappeared: it is very difficult to know the TRUE
MEANING of this. Even if one could reach a state inaccessible
to many Buddhas and Ancestors, in spite of their abilities, still
one would be as a clouded vessel; surely this could be overcome
by immaculacy? REAL IMMACULACY, however, does not
insist on immaculacy, therefore the vessel does not do so. The
disciple is in REAL contact with his master because there is
no disturbance between them. My LAW (TRUTH) should be
Transmitted to you because it is your REAL NATURE; there are
neither things one can give to others nor things others can give
to one; when we understand this, we can no longer speak of
master and disciple; because of this, the disciple stands upon
his master’s head and the master stands beneath his disciple’s
feet, there is neither duality nor separation: because of this
the vessel cannot be called a vessel and, therefore, it disappeared.
This is the FACT of Transmission between Mishaka
and Bashumitsu.
If one can realise such a thing as this body and mind are
not the same as before such realisation.
One cannot say, “This has nothing to do with the present,
past, birth, going and coming—this has no skin, flesh, bones
and marrow.”
THIS is the complete clarity itself; IT has no surface, no
reverse, no inside and no outside.
Do you want to hear my humble words?
Just as the bell rings according to the way it is struck
So there is no need to want any empty vessel at all.

256 The Teachings of Keizan Zenji
CHAPTER 9.
THE EIGHTH ANCESTOR,
SAINT BUTSUDANANDAI.
When the Eighth Ancestor, Butsudanandai, met the Seventh
Ancestor, Bashumitsu, he said, “I want to argue with you.”
Bashumitsu replied, “You! Argument cannot be about the
REAL TRUTH; the REAL TRUTH cannot be proved by argument.
If we want to argue about something it will not be an argument
about the REAL TRUTH.” Butsudanandai understood that what
Bashumitsu said was more excellent than his own theory and
realised the reason for the UNBORN.
Butsudanandai came from Kamala; his family name was
Gautama and he had a fleshy projection on the top of his head;
he was very clever at arguing.
When Bashumitsu went to Kamala to spread the teaching
of Buddhism Butsudanandai stood in front of his seat and
said, “I am Butsudanandai; I want to argue with you.”
Bashumitsu replied, “If you want to argue you cannot know
the TRUTH; the REAL TRUTH has nothing to do with argument.”
Indeed the REAL TRUTH cannot be explained by argument
and real argument has no shadow of TRUTH: if there is an argument,
or a truth, that can be taken notice of, in the real sense,
then it is neither the REAL TRUTH nor a real argument: because
of this Bashumitsu said that, if one wanted to argue, the argument
could not be about the REAL TRUTH. There are neither
things to be called truth nor things to be called argument;
the Lord did not have two kinds of words: one who can hear
the Lord’s words TRULY can see the Lord’s BODY; one who
can see the Lord’s BODY can understand the Lord’s TONGUE.

Denkároku: Saint Butsudanandai 257
Although one may explain that the mind and the object
are not two this explanation is not a real argument; even
though one may explain that there is no change, one is not
stating the TRUTH. Should one explain that there are neither
words to explain with, nor reasons to be manifested, still the
TRUTH will not appear; even though one explains that the Real
Nature is true and the Mind right, that both the light and the
world disappear, that both the light and the world do not disappear,
that sometimes we are the host and sometimes the
guest, the same and the one, yet no explanation is the real argument.
Although Manjusri said, “No words, no explaining,”
this saying cannot be true; although Yuima sat on his seat and
said nothing his silence cannot be an argument about the
TRUTH: thus both Manjusri and Yuima were wrong. Sharihotsu,
who was exceptionally clever, and Mokkenren, who
was possessed of supernatural powers, were both unable to
understand this TRUTH even in their dreams just as a blind
man can see nothing. The Lord said, “Shámon and Engaku (the
two lower ranks in Hinayana) cannot understand the BUDDHA
NATURE even in dreams:” even Bodhisattvas in the ten jâ (the
ten ranks in the last and highest class) made mistakes in distinguishing
between water and cranes from afar: although
they could understand, after thinking for a long time, that
what they saw were cranes, still they were not sure. These
Bodhisattvas also could not understand the BUDDHA NATURE
clearly from the Lord’s explanation and they said, with pleasure,
“It is because we have been muddled by no-self that we
have been unable to understand the eternal rolling of birth
and death from ages past. Even if one can forget what one
sees and hears, both with body and mind, and is beyond
enlightenment, delusion, cloud and clarity, one cannot understand
the TRUTH even in dreams.”

258 The Teachings of Keizan Zenji
Do not seek for TRUTH in the void; do not look for IT in
form: even more, do not seek for IT in Buddhas and Ancestors.
You! Everyone has passed through birth and death many
times and, from long ago to the present time, has had mind
and body endlessly. One may think of birth and death, coming
and going, as floating delusion but such thoughts should
be laughed at. Is there anything being born, or dying, or coming,
or going? What can be said to be the REAL EXISTENCE of
a person? What can be said to be floating delusion? One must
not understand the Truth as real or delusive; if one does, such
understanding is all wrong. Study in detail; do not fall into a
thought-void. Although one realises the truth as clarity, as clear
water or as the sky without dust, one cannot understand really.
The priest Tázan, who followed Isan and Ungan, could
do everything instantaneously: he could lecture with his
whole body but there was something missing in him so Ungan
said to him, “In order to understand the TRUTH, study in detail.”
Tázan then left Ungan and went elsewhere. Suddenly he was
enlightened and uttered the following verse:–
Truly I should not seek for the TRUTH from others
For then it will be far from me;
Now I am going alone.
Everywhere I am able to meet HIM;
HE is ME NOW;
I am not HIM.
When we understand this,
We are instantaneously with the TRUTH.
He became the core of the Sátá Church in China; before
his enlightenment he could not only understand the full reason
why every part of his body lectured, he could also understand
that a naked pillar (round pillar in a temple) and a garden

Denkároku: Saint Butsudanandai 259
lantern lecture too, and everything, in every place, lectures
throughout the three ages of past, present and future, and still
he was lacking in full understanding.
It is very strange that one can understand the truth by
intellection, understand a mind as a Buddha and a body as a
Buddha, and not understand what Buddhism is, thinking
vaguely that the Truth is simply that blossoms come out in
spring and leaves fall in autumn. If Buddhism is thus, why
did Shakyamuni appear and Bodhidharma come to China?
There were no Buddhas and no Ancestors from Shakyamuni
to this time who were not enlightened.
If one insists that what one gets from words and sentences
is right and the truth itself, there will be no Buddha and no
Ancestor. Give up this type of understanding; study this one,
important point and you will be a Buddha: one who is not
enlightened cannot be called real; do not stay in clarity or in
the void.
The priest Sensu said, “The place where one can stay
eternally is unmarked; do not stay eternally in this unmarked
place. After following the priest Yakusan for thirty years, I
understood only this one thing; clarity is not the place to stay
in eternally. Do not stay in such a place for there is no operation
of the senses and no object to it.” So said he.
There is no time when it is present or past; there is nothing
which is enlightenment or delusion: if one is enlightened
in this way, there is no obstruction, no disturbance; one is completely
free. Study in detail; do not think hastily. Do you want
to hear my humble words?
The sayings of Subhuti and Vimalakirti are not complete;
Mangalama and Shariputra are like the blind;
If one wants to understand the meaning of this truly,
Salt is suitable for all food.

260 The Teachings of Keizan Zenji
CHAPTER 10.
THE NINTH ANCESTOR,
SAINT FUDAMITTA.
The Ninth Ancestor, Fudamitta, heard the following
words from Butsudanandai,—“Your words are more in tune
with your BUDDHA NATURE than are those of your parents;
your behaviour is in contact with the TRUTH. Thus are Buddhas.
If you seek outside yourself for a Buddha who has form
that which you will find will be other than TRUE: if you want
to know your TRUE NATURE you should neither be in contact
with it nor apart from it.”
Fudamitta came from Daigya; his family name was
Bishara. When Butsudanandai went to Bishara’s house, which
was the castle of Daigya, he saw a white light rising therefrom
and said to his followers, “There is a REAL saint here;
his mouth has spoken no words because he is a REAL Buddhist
of the Mahayana, and his feet have never walked upon the
ground for he knows that, if they do, they will get dirty. Perhaps
he will become my heir.”
Soon the master of the house came out and, worshipping
Butsudanandai, asked, “What do you need?” Butsudanandai
replied, “I need a jiisha.” The other said, “I have a son who is
fifty years old; he has spoken no words and has never walked
upon the ground.” Butsudanandai said, “If he is thus, he will
be my real disciple.” Hearing Butsudanandai’s words Fudamitta
stood up and worshipped him; he then asked Butsudanandai
the following in verse:–
Even my parents are not in tune with me;
What is in tune with me?

Denkároku: Saint Fudamitta 261
Even the teaching of Buddhas is not real for me;
What is real for me?
Butsudanandai replied with the words quoted above.
Hearing these excellent words, Fudamitta took seven
steps. Butsudanandai said, “When this man followed the
Lord he earnestly made his prayers: until now he has spoken
no words and has never walked upon the ground because he
believed it to be very difficult to cast off his filial ties.”
Usually our parents are not the most in tune with us and
the teaching of the Buddhas is not the most REAL thing for
us. Therefore, if we want to understand that which is most
in tune with us we should not compare it to our parents; also,
if we want to realise the REAL TRUTH we should not learn it
from Buddhas. The reason for this is that we can see, hear
and work without the assistance of others; we are thus; Buddhas
are thus also. We study from Buddhas and Buddhas
study from us; we are not, however, as much in tune with
this relationship, because of lack of training, as we could be.
Can it be the TRUTH? Fudamitta spent fifty years without
speaking a word, or walking on the ground, for this reason.
Because of this Fudamitta was the very person who should
belong to Mahayana; he should not remain among worldly
persons. He said his parents were not in tune with him and
this saying is similar to his nature. He said the teaching of
Buddha was not the real truth and he did not walk on the
ground; this was his behaviour and he was in contact with
the TRUTH. If he wanted a Buddha who appeared as he
thought a Buddha should appear, his behaviour was wrong;
because they understand this, TRUE MONKS have Transmitted
the TRUTH. At Transmission they represent the TRUTH
without words, point out the TRUTH directly and understand

262 The Teachings of Keizan Zenji
their own TRUE NATURE without worrying about their external
appearance. In order to let one understand this direct
pointing, and let the TRUTH pass simply, they use no special
means such as changing their own form; they simply allow
one to cut off one’s delusion by sitting and permitting mould
to grow up around their mouths. This does not mean that they
dislike words and value silence; in order to let one know that
one’s BUDDHA NATURE is thus, they teach thus.
Our TRUE NATURE is as clean water and the sky; it is
clarity itself and, staying in peace, has no disturbance. There
is no form to manifest outside our NATURES and there is nothing
dirty in these NATURES; we cannot compare them to other
jewels. We should not compare the light of these NATURES
to the light of the sun or the moon; we should not compare
THEM to the light of shining jewels. Do you not see that the
light of our NATURES is as a thousand suns shining in the sky?
One who does not understand completely is seeking for the
TRUTH outside himself; one who understands completely
does not seek the TRUTH even inside himself. Reflect quietly;
do not think that inside is in tune and outside unharmonious;
the TRUTH is the same at all times but do not be selfish. Every
Ancestor met the next one honestly; they cared nothing for
their form and only thus do they meet; there is no other reason
for their meeting and we should know this from the
foregoing.
Butsudanandai did not say that the TRUTH could be understood
through training, enlightenment or study; he said,
“Your MIND is in tune with you and you yourself are the TRUTH
ITSELF.” Butsudanandai also suggested that we should not
seek to become Buddha, either with or without special form,
therefore we can understand that there is nothing with which
we ought to be in contact or from which we ought to be apart:

Denkároku: Saint Fudamitta 263
the TRUTH is beyond contact and separation. Even though it
can be explained by the word body it cannot be separated from
anything; even though it can be explained by the word mind
(nature) it cannot be in contact with it: even if you understand
the TRUTH in this way, do not seek for the BUDDHA NATURE
outside of the body. Body and mind belong to change and
change is not the working of mind and body. Many Buddhas
hold the TRUTH thus at all times and are always enlightened;
all Ancestors hold the TRUTH thus and are always appearing
in the countries of India, China, Japan and elsewhere: you too
should hold the TRUTH thus and not work outside it; these
things are eternal. The twelve aspects of life are explained by
Shakyamuni and are the ROLLING WHEEL OF TRUTH; wandering
from one Loka to another is the manifestation of TRUTH
in Mahayana.
Life in the four lives is the TRUE LIFE; even if one explains
the TRUTH as animate or inanimate this explanation
is the same as saying that our eyes have two different names,
‘me’ and ‘manko’ (both words mean “eyes” in Japanese).
Although one explains the truth as a living thing it is only
a different name for mind and will. Do not let the mind be
excellent and the will non-excellent; can we despise our ‘me’
and respect our ‘manko’? There are neither senses nor their
objects therefore everyone is the TRUTH ITSELF. There is
nothing outside BUDDHA NATURE. Do you want to hear my
humble words?
Do not think we can explain
TRUE NATURE with words and silence;
Can the senses and their objects
Make TRUE NATURE dusty?

264 The Teachings of Keizan Zenji
CHAPTER 11.
THE TENTH ANCESTOR,
SAINT BARISHIBA.
The Tenth Ancestor, Barishiba, followed Fudamitta for
three years and, during that time, never slept. One day
Fudamitta explained the meaning of no-birth after reciting
Scriptures and Barishiba was instantaneously enlightened.
Barishiba was born in central India and his name was
Nanshá meaning “Difficult Birth.” At his birth his father
dreamed of a white elephant with a beautiful saddle upon its
back; there was a brilliant jewel on this saddle which shone
in all directions. When Fudamitta went to central India there
lived a rich man there named Kágai who came to Fudamitta
with his son and, after worshipping him, said, “This son was
in his mother’s womb for sixty years and, because of this,
he was named ‘Difficult Birth;’ when a genius met him he
said that he was not ordinary and would become a REAL
MONK. Now we have met you, I will let him become a monk.”
Fudamitta then shaved the son’s head and ordained him.
Barishiba spent sixty years in his mother’s womb and
lived eighty years after his birth, he was, therefore, very old.
When he wanted to become a monk people warned him that,
as he was old and therefore not strong, it would be useless for
him to enter the monks’ circle. They told him there were two
kinds of monks, one studying Zen and the other reciting
Scriptures, and that he could not manage either: when he heard
this he vowed to himself that, when he became a monk, he
would not lie down until he could realise the TRUTH, so he
studied Zen and recited Scriptures in the daytime and sat in

Denkároku: Saint Barishiba 265
Zazen during the night, never sleeping. When he first became
a monk, a portentous light fell upon his seat and he could feel
that the bones of Shakyamuni Buddha were close to him; from
then on he worked very hard, without tiring, for three years
and was able to realise the TRUTH. This realisation came when
he heard Fudamitta reciting Scriptures and explaining the
meaning of no-birth however, only those Scriptures were
recited that are real Mahayana ones, such as the ‘Ryogikyo,’
for such Scriptures have full meaning: these Scriptures do not
say that we need to get rid of delusion. The ‘Ryogikyo’ not
only explains doctrine, it explains actual things; merely to
explain the doctrine that all is one and all things have the
Buddha Nature is not good enough. Buddhas have a mind that
penetrates the TRUTH; they study and train themselves so as
to realise the TRUTH. In real Scriptures there are many things
such as the five degrees of human, angel, unsui, those who
have been Transmitted and Bodhisattva, the length of time of
training, the names of places such as Jádá, the place of immaculacy;
these things the ‘Ryogikyo’ explains fully; we
should know that real Scriptures make such explanations.
Even if one realises the full meaning of one verse or one
doctrine he cannot be allowed to be an Ancestor unless he
realises the whole TRUTH. We should work hard, forgetting
tiredness, have excellent wills, train ourselves strictly, study
everything in detail day and night, realise the true wish of the
Buddhas and what we are, and understand both the doctrine
and actual things; only thus can we become Ancestors. In recent
years the WAY of the Ancestors has been forgotten and
there is no real training; most monks think they are good
enough if they understand just one verse or one doctrine: they
are self-opinionated: be careful of this. The TRUTH is like
mountains; the farther we climb the higher they become:

266 The Teachings of Keizan Zenji
VIRTUE is like the sea; the farther we swim the deeper it becomes:
when we fathom the sea’s depth and climb to the top
of the mountain, we become the REAL CHILDREN of Buddha.
Treat both your bodies and your minds with care; everyone
is the vessel of the TRUTH; every day is a good day.
Understanding and ignorance come from training and
from the failure to train; the TRUTH has no preference for any
person or any time. Barishiba was a hundred and forty years
old, very aged; he realised the TRUTH because of his excellent
will, forgetting all tiredness; he became the jiisha of his
master for three years and never slept. Nowadays the old are
often lazy. Think of the saints of ancient times; do not think
that when you work hard in hot or cold weather you will die.
Do not think that you are unsuccessful; if you think positively
you can become excellent: everyone who can think thus is
an Ancestor. Barishiba recited Scriptures but this does not
mean that he only recited them with his mouth or opened the
book only with his hands; we should know what is the work
in the house of the Buddha. We should neither be controlled
by delusion nor plant any seeds that can become a cause for
greed, anger or delusion; every place is itself a Scripture therefore
we can acquire wisdom in all places and at any time. When
we live thus, we depend upon nothing and we realise the TRUE
MEANING OF NO-BIRTH; we do not know whence we come or
where we go: born here, die there, always appearing and disappearing:
birth is not birth and death is not death.
As a seeker for TRUTH, do not think of birth and death:
we should know that our knowledge and our bodies are the
TRUTH ITSELF. We can make light radiate from our eyes so
that all may see its glory; we can radiate light from our ears
so that all may hear the sounds of Buddha: we can radiate light
from our hands and make both others and ourselves happy and
we can walk with the glorious light for ever under our feet.

Denkároku: Saint Funayashya 267
Now I will give you my humble words, listen!
How many Scriptures do we recite?
We die here and are born there;
All is different
And all is one.
CHAPTER 12.
THE ELEVENTH ANCESTOR,
SAINT FUNAYASHYA.
The Eleventh Ancestor, Funayashya, stood in front of
Saint Barishiba, making gasshá, and Barishiba asked him,
“From where have you come?”
“My mind (nature) is not going anywhere,” Funayashya
answered. Barishiba asked him, “Where do you stay?”
“My mind (nature) stays nowhere,” Funayashya replied.
“Then are you wandering (floating)?” asked Barishiba.
“Every Buddha is as I,” answered Funayashya.
“You are not Buddha,” said Barishiba. “To call something
Buddha is wrong.”
On hearing this saying, Funayashya trained himself for
twenty-one days and realised no-self. He then told Barishiba,
“It is wrong to call something Buddha and to call you Saint.”
Barishiba allowed him to Transmit the TRUTH.
Funayashya came from Kashikoku; his family name was
Gautama and his father’s name was Háshin. When Saint
Barishiba came to Kashikoku he rested under a tree and, pointing
at the ground, said to the people, “When this ground becomes
golden, a saint will appear.”

268 The Teachings of Keizan Zenji
At that moment the ground turned golden and someone
called Funayashya, the son of a rich man, appeared. The conversation
quoted above took place and Barishiba recited the
following verse:–
This ground turned golden;
I have known for some time that a saint would come.
You, Funayashya, are to become Buddha
So you should sit under the Bodhi tree,
As did Shakyamuni Buddha, and realise the TRUTH.
Funayashya replied with the following verse:–
You sit on the golden ground,
Teaching the radiating light,
Thus allowing me to enter samadhi.
Barishiba knew his secret wish and ordained him, giving him
the Precepts.
Funayashya was a saint from the beginning and so he said
that his mind was beyond going and staying, being as Buddha,
but still he felt himself to be in dualism; he thought that both
his mind and the Buddha Mind were beyond going and staying:
Barishiba took the most important things he had away from
him as a cow takes food from the hungry. Even a person who
realises the TRUTH is still imperfect and so Barishiba told him
that there should be no Buddha; because of this he said, “You
are not Buddha.” The above cannot be realised through reasoning
and cannot be understood without form; the TRUTH cannot
be understood with the Wisdom of the Buddhas nor can it
be understood with our ordinary knowledge. Funayashya, after
hearing this comment, trained himself for twenty-one days:

Denkároku: Saint Anabotei Memyá 269
finally he touched the TRUTH and let go of his individual mind,
going beyond Buddhas; this is called no-birth. He realised what
TRUTH is and spoke it:– “To call something Buddha, or Saint,
is wrong.”
The WAY of the Ancestors cannot be understood with
either reasoning or mind; we cannot call the Dharma and the
One Mind of the world the deepest TRUTH; we cannot understand
IT as eternity, immaculacy or emptiness. Because of this,
when many saints got to this stage, they changed their minds,
opened the gate to the TRUTH and ceased to be self-opinionated.
Funayashya was a saint from the beginning therefore, when he
came forward, the ground turned golden and there was something
about him which frightened others, but he trained himself
for twenty-one days and understood the TRUTH; as this is
so, you, the disciple, must study much more deeply. I want you
to hear my humble verse.
The MIND is neither Buddha nor you;
Coming and going are in this.
CHAPTER 13.
THE TWELFTH ANCESTOR,
SAINT ANABOTEI MEMYÜ.
The Twelfth Ancestor, Saint Anabotei Memyá, asked
Funayashya, “What is BUDDHA?”
“You want to know that! It is BUDDHA itself that asks,”
replied Funayashya.
“I do not know BUDDHA so how can I know that I am
BUDDHA?” asked Anabotei.

270 The Teachings of Keizan Zenji
“You do not know BUDDHA so how can you know that
you are not BUDDHA?” said Funayashya.
“This argument is like a saw,” said Anabotei.
“No, it is like a tree. What do you mean when you say
that it is like a saw?” replied Funayashya.
“We are standing up in a straight line like a saw’s teeth.
What do you mean when you say it is like a tree?” asked
Anabotei.
“You have been cut down by me,” replied Funayashya.
Anabotei understood the TRUTH.
Anabotei came from Harana and was named Káshá,
being excellent in many virtues; desire can be made a virtue;
non-desire can also be made a virtue: therefore he was named
Káshá. He went to Funayashya and asked the first question:–
“What is BUDDHA?” Funayashya replied, “You want to know
BUDDHA! It is BUDDHA itself that is asking.”
This is the first question to be asked by someone entering
Buddhism. The Buddhas in the three generations, and all
the Ancestors, were trying to understand BUDDHA; if a person
does not study what Buddhism is he walks in the wrong
direction. We cannot make a BUDDHA from forms nor can
we make one from the thirty-two good aspects or eighty
marks; because of this Anabotei asked the first question and
Funayashya gave the first answer, “You want to know what
BUDDHA is! The BUDDHA is the very person who is asking
the question”—that is, ANABOTEI HIMSELF (i.e. Anabotei’s
TRUE SELF).
There is no difference in a person when he knows he is
BUDDHA and when he does not; there is nothing special between
before and after; BUDDHA was the same in ancient times
as IT is now: sometimes HE has thirty-two good aspects and
eighty marks and these show what a Buddha is supposed to

Denkároku: Saint Anabotei Memyá 271
look like; sometimes BUDDHA has three heads and eight arms;
sometimes HE lives in heaven and suffers from the five discomforts;
sometimes HE appears in the form of a human being
and suffers from the eight miseries; sometimes HE has the
aspects of animals and sometimes HE is in hell. HE is always
in the Three Worlds with the same NATURE and behaves in
HIS own world of BUDDHA NATURE but with different aspects.
No one knows what is being born or what is dying; no one
can give HIM a definite form; no one can give HIM a definite
name and no one can ever realise fully what HE is. Most people
misunderstand this and, when they say they know what a
BUDDHA is, they just do not know; when they say they know
that BUDDHA cannot be known and recognised they know the
TRUE BUDDHA.
If the TRUE meaning of the conversation above is thus,
why did Funayashya need to say such things? People go from
darkness to darkness and do not behave as Buddhas, therefore
Funayashya said that BUDDHA is the very person who
does not know BUDDHA and is thus asking; Anabotei did not
understand this and showed his misunderstanding by saying,
“If we do not know what BUDDHA is, how can we show our
BUDDHA NATURE?” Funayashya replied, “If we do not know
what BUDDHA is, how can we show anything other than
BUDDHA NATURE? We must not look for BUDDHA NATURE outside
ourselves; the person who asks what BUDDHA is is the
BUDDHA ITSELF. How can we say it is not so?” “This is choplogic,”
said Anabotei. “No,” said Funayashya, “this logic is
as wood. What is the meaning of ‘chop-logic?’” “You and I
are standing in the same line,” replied Anabotei; “why is this
logic as wood?” Funayashya said, “I know (THE REAL) YOU
completely.” Anabotei suddenly understood the TRUTH.
You and I have the same BUDDHA NATURE; there is no difference
between you and I; both our hands are full of BUDDHA

272 The Teachings of Keizan Zenji
NATURE: you and I can never be more than we are; you and I
borrow nothing from others. Within this the master and disciple
stand in the same line as the teeth of a saw; Funayashya
said that the meaning of “wood” was that no one can know
anything when in darkness; in the dark there is nothing to be
taken away or added: the head of a wooden stick has no mind
but functions as a head; this is the meaning of “wood.” Anabotei
could not well understand what his master meant and
Funayashya replied with compassion, “What is the meaning
of the ‘saw?’” Anabotei said, “You and I are in the same line,”
and then asked his master, “What is the meaning of the
‘wood?’” Funayashya put his hand on Anabotei’s shoulder
and said, “YOU (the REAL YOU) are known completely by me.”
The way between master and disciple was opened and they
became One in the BUDDHA NATURE; they could walk both
in dreams and in heaven so Funayashya said, “You are known
to me.” Anabotei was enlightened completely and became the
Twelfth Ancestor.
Funayashya said, “This great one was the king of Bishari;
in this country there is a group of people who wear no clothes.
The king turned himself into many silkworms so that they could
have clothes and, at a later date, he was born in central India
and the group cried with great feeling; because of this he was
named Anabotei which means “Crying Horse” (the group were
like a horse in being without clothes). Shakyamuni Buddha
said that, about six hundred years after His death, there would
be a wise person called Anabotei Memyá, in Harana, who
would teach the Truth. This was foretold by Shakyamuni Buddha;
Funayashya Transmitted the Truth to Anabotei Memyá.
Thinking that we are BUDDHA because we do not know
we are BUDDHA, and that the TRUTH is Transmitted without
being known, does not mean that we should not think that we

Denkároku: Saint Kabimora 273
are BUDDHA because we do not know what IT is; although we
do not know what BUDDHA is we should enquire deeply concerning
IT at the time before our parents were conceived; with
the knowledge that we have after we are born, we cannot know
IT: we cannot understand what face Buddhas, Ancestors,
human beings or devils have.
The TRUTH is changing or not changing, is empty or not
empty, is beyond within and without, beyond absolute and
non-absolute; IT is indeed our TRUE EXISTENCE. Within this
TRUTH the average person and the saint, all things, subject and
object appear and disappear as the waves of the sea and nothing
is added: we call things Buddhas or devils but they are
the facets of ONE THING. When we call something Buddha we
are wrong; when we call it devil we are wrong. When we teach
the TRUTH to others everything finds the REAL WAY therefore
we perform TRUE actions as if in a dream. The ways of teaching
and the supernatural powers of India have come down to
the present; if we train ourselves well and accept everything,
being beyond birth and death, we are TRUE monks. Now I want
to tell you my humble verse.
The peach tree does not know that its blossoms are red
But it leads Rei-un to the TRUTH.
CHAPTER 14.
THE THIRTEENTH ANCESTOR,
SAINT KABIMORA.
One day when Saint Anabotei explained the SEA OF
BUDDHA NATURE saying, “Mountains, rivers and the earth are

274 The Teachings of Keizan Zenji
all made thereof; the Three Wisdoms and the six extraordinary
senses also,” Saint Kabimora realised the TRUTH.
Kabimora was born in India, in Kashikoku; before he
learned Buddhism he had about three thousand disciples and
knew various teachings. Once, when Saint Anabotei Memyá
was giving a good lecture in that area, an old man collapsed
in front of him; Saint Anabotei told the audience that this was
not an ordinary person and must have an excellent appearance.
The old man suddenly disappeared and a golden one
manifested itself from the bosom of the earth and changed into
a woman; she pointed to Anabotei saying in verse:–
I worship you, the great one,
You should accept the prediction of Shakyamuni
Buddha;
Please spread the TRUTH throughout the world.
She then disappeared. Saint Anabotei said, “There is a devil
who wants to fight with me.” A storm arose and Saint Anabotei
said, “This is proof that the devil has come; I will get rid of
it.” He pointed to the sky and a big, golden dragon appeared
and showed its power by shaking the mountains; Saint Anabotei
sat still and the devil disappeared. After seven days there
appeared a small worm, like a large Shámei; Saint Anabotei
took it from beneath his seat and showed it to the audience saying,
“This is what the devil has changed into; it wants to steal
my DHARMA.” Saint Anabotei freed it from his finger but it
could not move; he told it that, if it were converted to the THREE
TREASURES OF THE DHARMA, it would have the extraordinary
senses. The devil then appeared as he truly was, bowed to
Saint Anabotei and confessed his wrong doing. Saint Anabotei
said, “What are you? How many followers do you have?” The

Denkároku: Saint Kabimora 275
devil replied, “My name is Kabimora; I have three thousand
followers.” Saint Anabotei said, “Why do you change so often?”
The devil replied, “It is a very easy thing for me to change
the great sea into something else.” Saint Anabotei said, “Can
you change the SEA OF THE TRUTH into something else?” The
devil said, “What is the SEA OF THE TRUTH? I have never heard
of such a thing.” Saint Anabotei explained it to him saying,
“Mountains, rivers and the earth are all made of IT; the Three
Wisdoms and the six extraordinary senses come therefrom.”
Kabimora realised the TRUTH.
From the time when an old man collapsed until the time
when a small worm appeared, the devil changed often; it was
a small thing for it to change a great sea into a mountain and
a mountain into a great sea but since it did not even know the
name of the SEA OF THE TRUTH how could it change that?
Though he did not know WHAT changed into a mountain and
other things Saint Anabotei Memyá explained that they were
the SEA OF THE TRUTH and that the Three Wisdoms and six
extraordinary senses came out of IT. The following are some
of the many samadhis:– shuryogon-zammai, the samadhi
which exterminates all delusions; tengentsu, wherein one is
all-seeing; tennitsu, wherein one has supernatural hearing, and
many others: these have neither beginning nor end and this
world is full of them—it is, in fact, them themselves.
When mountains, rivers and the earth are made, the samadhi
changes into the earth, water, fire, wind, grass, wood,
skin, flesh, bones and all parts of our bodies; there is nothing
outside it: there is nothing to be abandoned: birth and death
continue and both are within samadhi; there is endless sight
and sound: even the wisdom of Buddhas cannot understand
these things; all are part of the constant movement of THE SEA
OF TRUTH. Everything in the world is endless; it is not a problem
of comparison. When we see our bodies we see our minds;

276 The Teachings of Keizan Zenji
when we know the BUDDHA NATURE, we know the body: body
and mind are not two separate things; form and matter are not
different. Even though one is in another world than that of
humans, still one is in samadhi; one does not, however, know
it and doubts both oneself and others. If someone does not
know that everything is in samadhi he cannot understand the
fundamental TRUTH; because of this the power of the devil
was destroyed: it abandoned selfishness and came to Saint
Anabotei Memyá, ceased to fight with him and manifested
HIS LIGHT.
Even when you understand your own TRUE NATURE do
not stay in the realm of the senses however, the senses are
still facets of the BUDDHA, as are the fence, wall and stones;
the TRUE NATURE is beyond seeing, hearing, touching, movement
and stillness. When THE SEA OF THE TRUTH is established,
movement and stillness arise—skin, flesh and bones
appear with time: think of the TRUE MEANING of this; IT appears
as senses and sights but not necessarily for others; we can make
sound by beating the sky and, when the sky is changed into
many things, they have various forms. We should not think
that the sky has no form and no voice; we should realise that
there is nothing to be called ‘emptiness’ or ‘existence;’ such
‘existence’ is neither visible nor invisible.
There is nothing separate: what is “other”? What is “I”?
In the sky there is nothing and in the sea there is water; this
is true at all times, past, present and future. When it is visible,
there is nothing to be added to it: when it is invisible,
there is nothing to be hidden. Our bodies are made up of many
facets; beyond existence, there is something which we call
ONE MIND, BUDDHA NATURE. When you want to be enlightened
do not look for IT outside yourself; when the TRUTH manifests
ITSELF others call IT human beings and animals. Seppá
said, “If we want to understand, we should realise that we are

Denkároku: Saint Nagyaarajyuna 277
as an excellent mirror; when foreigners come they appear in
it; when our own relations come they appear in it.” There is
no beginning and no end; mountains, rivers and the earth come
from THIS: the Three Wisdoms and six supernatural powers
come from THIS. There is nothing outside BUDDHA NATURE:
please listen to my humble verse.
Even when great waves rise up to heaven,
The PURE WATER does not change at all.
CHAPTER 15.
THE FOURTEENTH ANCESTOR,
SAINT NAGYAARAJYUNA.
When the Thirteenth Ancestor went to the King of the
Dragons he was given a Nyoi jewel. Nagyaarajyuna asked
him, “Since this jewel is the most excellent thing in all the
world how can it benefit me?” Kabimora replied, “You know
only of apparent benefits: you do not realise that this jewel is
beyond them, nor do you know that this is not a jewel.”
Nagyaarajyuna realised the TRUTH deeply.
Saint Nagyaarajyuna came from the western part of India;
he was named Ryunnyo or Ryushá. The Thirteenth Ancestor
went to the western part of India after he was enlightened and
there a prince, named Unjizai, invited him to his palace and
offered him many gifts. He told the prince, “There is a teaching
of Shakyamuni Buddha that says no monk can be near a
king, nobles and the powerful.” The prince said, “There is a
great hill behind my castle; on it there is a stone hall. Would
you like to meditate there?” The Thirteenth Ancestor said,

278 The Teachings of Keizan Zenji
“Yes.” He went to the hill and, on the way to the stone hall,
saw a large python; he took no notice of it but it came and
encircled his body and he gave it the Three Treasures: after
hearing them, the python left him. When he arrived at the stone
hall, an old man, in poor clothes, came out and made gasshá.
Saint Kabimora said to him, “Where do you live?” He replied,
“When I was a monk, I liked to live alone in a peaceful forest
or on a mountain, but someone who wanted to learn from
me came often. I found this very troublesome and got angry
with him and, for this, I was reborn as a python and spent a
thousand years in this stone hall. Fortunately I met you and
heard the Three Treasures; now I want to thank you for them.”
Saint Kabimora asked him, “What people are there on this
hill?” He replied, “About ten ri from here, there is a great one
who teaches five hundred great dragons; I listen to him also.”
Saint Kabimora went to Nagyaarajyuna, who came out to welcome
him, saying, “This place is lonely and deep in the mountains;
there are many dragons and pythons. Why has the great
monk come?” Saint Kabimora replied, “I am not great; I have
just come to see a wise man.” Nagyaarajyuna considered
silently whether or not the Thirteenth Ancestor was a great
monk and had the Transmission from Shakyamuni Buddha.
Saint Kabimora said, “You are wondering about me; I know
well what you are thinking. Just become a monk; you do not
need to worry as to whether I am great.” After hearing this
comment, Nagyaarajyuna apologised and became a monk, and
the five hundred dragons accepted the Precepts: he followed
the Thirteenth Ancestor for four years. When the latter went
to the King of the Dragons and was given the Nyoi jewel,
Nagyaarajyuna asked him, “Is this the most excellent jewel
in the world or not?” Although he asked other questions he
was enlightened by this one thereby becoming the Fourteenth
Ancestor.

Denkároku: Saint Nagyaarajyuna 279
Nagyaarajyuna had learned from several religions; he
had also learned supernatural arts: he used to go to the palace
beneath the sea to see the Scriptures of the Seven Buddhas;
on just seeing the titles, he understood the contents, and used
to teach them to the five hundred dragons. (The so-called
Manda Ryu-á and Butsudanda Ryo-á are called Bodhisattvas:
they keep many Scriptures in a safe place beneath
the sea because they were asked to do so by the ancient Buddhas.
When the teachings and Scriptures of Shakyamuni
Buddha cease to be useful for others they will be put in this
same palace beneath the sea.) Although Nagyaarajyuna had
such power that he could talk with the great King of the
Dragons he was still not a REAL monk; all he did was learn
other religions.
From the time he belonged to the Thirteenth Ancestor,
he was truly enlightened, however people thought he was not
only the Fourteenth Ancestor but the founder of many churches
of Buddhism as well; the Shingon Church made him its true
founder as did also Tendai; the sorcerers and weavers made
him their founder also. Many other people learned many
things from him but, after he became the Fourteenth Ancestor,
he took no notice of the sorcerers although they still
thought he was their founder. They were as animals and devils
which cannot recognise the difference between jewels and
stones; only Kanadaiba could be given his TRUTH: he took no
notice of others. Because he had five hundred excellent people
when Saint Kabimora came to see him, he went out, bowed
and desired to test Kabimora; Saint Kabimora, however, did
not show his TRUE MIND. Nagyaarajyuna silently wondered
whether Kabimora was a TRUE monk; Saint Kabimora said,
“Become a monk. Why do you need to wonder whether I am
a saint or not?” Nagyaarajyuna apologised and followed him.
Nagyaarajyuna said, “This jewel is the most excellent in the

280 The Teachings of Keizan Zenji
world; of what use is it?” Possessing dual thought, he could
not understand the TRUTH: Kabimora’s reply was, “Even
though this jewel is the most excellent in the whole world,
we should know that TRUTH is beyond worldly benefit and appearance.”
This is just a jewel. A jewel that is in the hair of a
wrestler, a jewel that is in the middle of the forehead of a
worldly noble, a jewel of the King of the Dragons, a jewel in
the pocket of a drunkard—these may or may not have worldly
benefits and appearances however they are all worldly jewels
and not within the TRUTH. No one knows these jewels are not
jewels so you must study carefully; you have to go into such
things in minute detail.
Your whole body is the JEWEL of the teaching; you must
know that all the ten worlds are THIS ONE BRIGHT JEWEL. Although
TRUTH is like a jewel of the world it does not come
from outside—it appears in one’s own heart; if you are ill,
and hold this JEWEL, the illness will be cured: if you have
this JEWEL when you are afraid, the anguish will be swept
away. Divine appearances are all traceable to this JEWEL;
among the seven jewels of the king of the Tomoe, there is a
wonderful JEWEL from which all rare jewels are born; THIS is
infinity. In the world of men there are victor and vanquished—
distinctions; the jewel of the world of humans may be called
a grain of rice, a jewel stone. This however, compared with
the HEAVENLY JEWEL, is as something manufactured or produced
which is thereafter called a jewel; the Buddha’s bones
and the Dharma are THE JEWEL. IT brings everything and becomes
a grain of rice; IT rescues living beings: sometimes IT
appears as the Buddha Body, sometimes as a grain of rice;
IT manifests all Dharma; IT manifests as One; IT manifests
as one’s own heart; IT becomes a body five shaku high; IT
becomes a body with three heads; IT becomes all things in
the universe.

Denkároku: Saint Nagyaarajyuna 281
Like the monks of old you must not search for tranquillity
by retiring to forests and mountains; this is truly not the
Way: it is a mistake. You must take the arm of all who still
hesitate and come and go together with them; to secrete yourself
in forests, mountains and valleys, and do Zazen alone, is
to be one who trains without any purpose: such a one walks
the wrong road and does not know the TRUTH; in all things
he is self first. Daibaijá Zenji sat in the pine-smoke and Isan
Zenji sat under clouds in the fog with the tigers and the
wolves; one should not laugh because the ancients took this
road and became TRUE masters: we must do the same. If we
do not train with purity we will for ever be waiting for an opportunity
to do so; we must know this. Daibai received Basá’s
certification as well as Isan’s and Hyakujá’s; the old masters,
like Inzan and Rasan, did not live alone. Having gained merit
once, their names remain for future generations; such persons
have clear vision. To live in mountains and valleys, and
never go where one should, is one-sided; such a person is the
personification of training that is done only out of desire for
one’s own moral perfection.
If the eye is not pure and clean, and yet one trains oneself
alone, one becomes only an unsui and not a SEED of
Buddha; one who is a SEED of Buddha does not cut himself
off from the SEEDS of Buddha. One who stays with others,
trains and realises the SELF, deepens himself and follows the
former Ancestors; two former Ancestors said that their disciples
could not sit alone—they had to train and work with
others. No one must sit apart from his fellow trainees; one
who does not take this principle to heart will never be a LEAF
OF THE FIVE GATES. Ená Zenji said, “The ancients went to
the mountains and their best food was rice; they forgot about
the human world for ten or twenty years, thus they could
realise ETERNAL GRATITUDE.” Üryunan said, “We preserve

282 The Teachings of Keizan Zenji
the WAY for ourselves; some go to mountains and forests and
do not draw monks into the Shâryo. No teacher of this generation,
however, likes to live alone.” We are weaker than the
men of old; we are only in the Shâryo so we must do training
as the ancients did. If we prefer solitude, because of some
lack of understanding, and a monk should come, his coming
could cause resentment; to behave thus is to have no understanding.
You must break with attachment to body and mind;
you must not live alone and apart. You must not be like
Nagyaarajyuna in the mountains, even though he was lecturing,
since he was only speaking about his own learning; only
through deeds of charity, when living together with others,
can BUDDHA’S RIGHT LAW be heard. If one trains without preference
for solitude, and makes progress in training, one will
extract the VERY SOURCE of the Dharma and become the
MOUTH OF BUDDHA. Do you want to hear my humble words?
One ray of light does not cause blindness;
The NYOI radiates brilliantly in all directions.
CHAPTER 16.
THE FIFTEENTH ANCESTOR,
SAINT KANADAIBA.
Kanadaiba came to see Nagyaarajyuna; as he came
through the door, the latter realised that he, Kanadaiba, was
a wise man. Nagyaarajyuna sent away the jiisha and put a bowl
of water in front of his seat: staring at the water Nagyaarajyuna
held up a needle and plunged it into the bowl whilst looking
into Kanadaiba’s eyes. Joyfully Kanadaiba understood.

Denkároku: Saint Kanadaiba 283
Kanadaiba was from southern India being of the Bishala
clan; first he devoted himself to good deeds but later enjoyed
debating also. When Nagyaarajyuna had attained understanding
and was beginning to teach, he went to southern India;
many men in that area had faith in good deeds so, when they
heard that Nagyaarajyuna was going to give a lecture on the
WONDERFUL DHARMA, they began to debate with him saying,
“The most important thing in the world is for a man to do good
deeds. It is vain to speak of BUDDHA NATURE for who can
experience it?”
“If you wish to see the BUDDHA NATURE, you must first
throw away the idea of self,” said Nagyaarajyuna.
Someone said, “How big is the BUDDHA NATURE?”
“BUDDHA NATURE has nothing to do with bigness or
smallness, wideness or narrowness; IT has no good or bad effect,
IT does not die, IT is not born,” replied Nagyaarajyuna.
When they heard this, the FUNDAMENTAL TRUTH triumphed
and they completely reversed their earlier way of thinking;
one of those who realised GREAT WISDOM was Kanadaiba.
He went to visit Nagyaarajyuna and, as stated above, joyfully
understood. Because of this Nagyaarajyuna gave him half his
seat to sit on just as Shakyamuni Buddha gave half of His seat
to Makakashyo on Vulture Peak.
Once, when Nagyaarajyuna was to give a lecture on the
DHARMA, he did not rise from his seat: at this time his appearance
was as the full moon and Kanadaiba said to the crowd,
“Nagyaarajyuna is now showing the sign of the BUDDHA
NATURE; he is pointing to the UNIVERSAL NATURE of (THE
TRUE) SELF. How can one know this? Because his featureless
samadhi, his face, is as the full moon; it is supremely vain
to intellectualise the meaning of BUDDHA NATURE.” When
he ceased speaking, the full moon could no longer be seen.

284 The Teachings of Keizan Zenji
Kanadaiba went back to his original seat and recited this
verse:–
By showing the appearance of the full moon,
He exhibits the substance of all BUDDHAHOOD.
To speak of the DHARMA is to lose its FACE:
Intellectual thought is far from ITS sound and shape.
In this way master and disciple are completely one, and
the very pulsing THREAD OF LIFE, which is the THREAD OF
BUDDHISM, is Transmitted. This is no ordinary Transmission;
right from the start, both master and disciple are ONE with the
WAY. Nagyaarajyuna did not say a word; Kanadaiba did not
ask a single question: the master and disciple see as one; this
is the way Kanadaiba teaches and, in the five regions of India,
the Kanadaiba School (Church) was spoken of.
Snow on the silver plate; the heron hiding in the bright
moon: when Nagyaarajyuna and Kanadaiba meet for the first
time, Nagyaarajyuna places a bowl full of water in front of
Kanadaiba; when looking at the water, you can see the bottom
of the bowl: there is no top, bottom or sides to the water—
the TRUE SELF is as this. The full bowl is free from defilement,
the water clear and pure; the needle is put in the water and
penetrates both top and bottom—here there is no right or
wrong. Master and disciple are inseparable; when comparing
them, there is nothing which is not pure, there is no stain: when
mixed together, blended, there is no trace. By raising the eyebrows
and winking, this was, is and will be made manifest,
expressed; IT was, is and will be demonstrated by seeing and
hearing: IT does not discard seeing and hearing. Formless and
empty as clear water, IT penetrates the spirit beyond the reason;
IT is as a miraculous lance which passes through the heart.
Flowing water excavates a hole in a mountain, soaking heaven;

Denkároku: Saint Ragorata 285
the needle can pierce even the smallest mustard seed. Water
can be torn by nothing; water leaves no trace; the needle is
hard as a diamond. When talking about the needle and the water,
what is being spoken of is your body and mind; when all
the water is consumed, the needle remains alone: there is clear
water when we cleanse our karma. The WAY of master and
disciple is the same; there is no self or other; THE LIFE BLOOD
OF BUDDHISM is passed on from master to disciple: this LIFE,
open and bright, cannot be hidden in the ten quarters. Just as
the vines of the wistaria entwine and climb together, so the
master and disciple are one.
Those who know the clear water should study in detail
and see the needle clearly in the bottom; if a mistake is made,
surely the throat will be torn: do not think of the water and
the needle as two; drink the water entirely or spit it out entirely.
Consider the following in detail:– even should you become
empty and immaculate, you must still stand firm and straight:
you have to stand firm in water, fire and wind, the three disasters.
Do not refute this.
A single needle penetrates the waters of the ocean;
When fierce dragons reach your secret place, you can
no longer hide.
CHAPTER 17.
THE SIXTEENTH ANCESTOR,
SAINT RAGORATA.
When serving as jiisha to Kanadaiba, Ragorata heard the
meaning of Karma and suddenly understood the TRUTH.

286 The Teachings of Keizan Zenji
Ragorata came from Kapilavastu. The following is what
is meant by “causes from a previous life,” that is ‘karma,’ in
the above káan:– When Kanadaiba reached understanding he
went to teach in Kapilavastu. There he found a rich man named
Rama Ching Te in whose garden a large tree-fungus began
to grow one morning: it tasted like a marvellous mushroom,
however only the rich man and his second son, Ragorata, could
pick and eat it: the more they picked it the more it grew; when
they had eaten it all, it would again start growing: when they
had had enough, they offered some to their friends, but no
one else could even see it. Kanadaiba, knowing what had
caused the mushroom to grow, went to Rama Ching Te’s
house. Rama Ching Te asked him why the mushroom had
grown and Kanadaiba said, “Long ago this family provided
food for a monk but he had not received the Transmission of
the LIGHT; he received your gifts in vain and so these treemushrooms
have come to you as repayment. Although others
also gave him alms, it was actually only you and Ragorata
who gave food with TRUE faith, thus only the two of you can
see the mushrooms. Continue to eat them until they no longer
appear.” He then asked the rich man his age and the latter said
that he was seventy-nine. Kanadaiba said in verse:–
He has entered the WAY but not yet reached
enlightenment
So has come back to repay the gifts of the faithful.
When you are eighty-one years old
The tree will grow no more mushrooms.
When Rama Ching Te heard these words he was very
moved and said, “I am old and cannot follow you but I would
like to give you my second son,” so, following Kanadaiba,
Ragorata left home. Kanadaiba said, “Formerly the Tathagata

Denkároku: Saint Ragorata 287
prophesied that you, Ragorata, would be a great teacher in
the second five hundred year period: our meeting now must
surely be the result of some karmic cause in a previous life.”
Ragorata cut off his hair and was numbered as the Sixteenth
Ancestor.
Now, as in ancient times, members of the priesthood and
Followers of the WAY are forbidden to accept alms without illuminating
their minds; to accept alms without illuminating
one’s mind is shameless. A trainee gives up his home and thus
has no place to call his own; his food does not belong to him
and the robes he makes and wears are not his: not even a drop
of water or a blade of grass is his to be used idly; you are all
sustained by the land of the country in which you live and this
land belongs to the ruler of the country. If you are a layman,
you serve your parents and country at home, thus you have the
divine grace of both heaven and earth and the blessing of the
sunlight and moonshade; if you are a homeless trainee and
serve neither your parents nor your country—what do you do
if you are thus half-hearted in the DHARMA? You cannot repay
your parents for raising you or the ruler for the sustenance of
his land. If you enter the WAY and do not receive the Transmission
of the LIGHT, it could be said that you are a traitor; to
be thus is to abandon responsibility and enter upon idleness:
by so doing you will give rise to the three worlds of desire,
form and emptiness. After leaving home to become a trainee,
you bow to neither parents nor ruler; if you take the form of a
disciple of Buddha and enter the pure assembly, you do not receive
alms in the same way that you would if you were completely
in the world, even if they come from your former wife
or child, for such alms are all given in faith.
The ancients said, “As long as the Transmission of the
LIGHT has not taken place you are not worthy of receiving one
grain of rice but, once the Transmission has taken place, the

288 The Teachings of Keizan Zenji
universe is your begging bowl and you can eat MOUNT
SUMERU: even if you beg all day and all night, you will not
be at fault for receiving the alms of the faithful.”
It is impossible to become a TRUE trainee and to try to
receive alms, when alms are scarce, without first considering
whether you have received the Transmission of the LIGHT; all
disciples must reflect upon this very carefully. When you discarded
your home and left your birthplace, not one single grain
of rice had you stored nor had you a thread to wear; you went
out alone, begging, despising the body for the sake of the
DHARMA and even throwing away life itself for the sake of
the DHARMA. In the beginning, you did not act from a desire
for fame, robes or food nor did you suffer from ambition. Do
not turn to others; only reflect upon your initial intention,
where you are now and where you are not; there is a saying,
“It is hard to keep the initial humility to the end.” If you do
not keep the INITIAL MIND (NATURE) that you had at the time
of ordination, you are not a FOLLOWER OF THE WAY; those of
either sex who forget this, even though becoming trainees, are
nothing but traitors to their country.
The trainee of old in this story, although he did not receive
the Transmission of the LIGHT, did not give up his training;
he became a mushroom in order to repay the alms he had received.
The untrue trainees of to-day, when their lives end,
will not be pardoned by Yama; the rice gruel they accept now
will become molten lead or a red hot iron ball, which will make
their body and mind red and inflamed when it is swallowed,
if they are still unworthy, at the time of death, of the alms they
have received.
Yun P’eng-huai Zenji said, “The old man did not understand
what the Ancestor said: the words, ‘He has entered the
WAY, but not yet reached enlightenment, so has come back to
repay the gifts of the faithful’ are definitely the root of the

Denkároku: Saint Ragorata 289
matter; here there is no mistake. Trainees, do not waste time;
time does not wait for man; do not wait until the time of your
death; there is no merit whatsoever in simply wearing the robes
of a trainee; the ties of worldly attachments will cause you to
suffer the pangs of a hundred tortures; speak only in accord
with the WAY.”
To encounter the TATHAGATA’S WHEEL OF THE DHARMA
with humility and gratitude is rarer than meeting with a tiger
in the city; it is even rarer than the flowering of the Udumbara.
As this is so, always take care that you practice; make the
Transmission of the LIGHT clear. Do you not understand? You
say that this or that state of life has feeling or non-feeling
but we must not separate the two: the trainee of yesterday is
the mushroom of to-day; at the time of being a mushroom
the mushroom does not know that it was once a trainee: at the
time of being a trainee the trainee did not know that his TRUE
SELF manifested naturally in all Dharmas. Because you now
have feeling you have a little wisdom and, to a certain extent,
can distinguish between pain and itching: because of your delusion,
the mushroom does not know you; due to your delusion,
you do not know the mushroom. You distinguish between that
which feels and that which does not, between animate and
inanimate things; if you see your TRUE NATURE, what is it that
you call feeling, what is it that you call non-feeling? IT is not
past, present or future, not the sense organs, not the objects
of cognition, not consciousness, neither active nor inactive, not
self-made, not other-made. If you are proud of your monkish
appearance, you have not yet left behind the dust of your homelife;
although you escape a flood you should not be anxious
because of possible disaster by fire: even if you tear delusion
and become a Buddha, it is still hard to be saved from fire.
To what can this be likened? Men become deluded by
things; blown like dust in the breeze, they run east and west—

290 The Teachings of Keizan Zenji
they rise and fall in society and their feet do not touch the
ground of reality; if their hearts do not find the REAL PLACE,
their lives are nothing but an empty waste. Do you not know?
If you still do not realise that, from long ago until now, many
have unmistakably found the TRUE SELF, you are as drifting
dust. If to-day you have exhausted kalpas, what time are you
waiting for? To express this, I offer you these humble words:–
It is sad when the Seeking Eye is not purest white;
With the illusion of repaying others,
karma goes on unending.
CHAPTER 18.
THE SEVENTEENTH ANCESTOR,
SAINT SÜGYANANDAI.
Ragorata said the following, “Because I already have no
‘I,’ you must see my I; 9 because you have taken me as your
teacher, understand that I am not any ‘I.’” Ságyanandai’s
MIND (NATURE) awakened abruptly and he sought release.
Ságyanandai was the son of King Baujuangyen of
Sravasti; he could already speak when he was born and often
praised Buddhism. By the age of seven he had had enough of
worldly pleasure and said to his parents, “With a deep bow
to you, my great, kind father, and homage to you, mother of
my flesh and blood, I now wish to leave home in order to take
vows of compassion.” His parents vigorously opposed him
so he refused to eat all day; they then allowed him to become
a monk on condition that he lived at home so he took the name

Denkároku: Saint Ságyanandai 291
of Ságyanandai and made the Sramanera Chanlido his novice
master. He practiced without ceasing until he was nineteen
but never forgot the inconsistency of being a monk and still
living in the royal palace. One evening a light came down from
the sky and a road appeared; without thinking, he followed
it. After about four miles he reached the foot of a cliff with
caves in it and settled there alone; when his parents missed
him they banished Chanlido to look for him but he could not
find him. Ten years passed.
At that time Ragorata came to teach in Sravasti and, one
day, the water in the river there, called the Golden Waters,
had a marvellous taste; the shapes of the five Buddhas
appeared in mid-stream and Ragorata said to his followers,
“At the source of this river, about a hundred and seventy miles
away, the sage Ságyanandai is living. Buddha predicted that,
after a thousand years, Ságyanandai would become a sage.”
After saying this, he took all the trainees upstream with him;
eventually they came upon Ságyanandai sitting quietly in
samadhi. Ragorata and his followers went up to him and waited
three weeks; only then did he come out of samadhi. Ragorata
asked him, “Is it body or mind that is in samadhi?”
Ságyanandai replied, “Both body and mind are in samadhi
as one.”
Ragorata said, “If both body and mind are in samadhi as
one, how can there be going into, and coming out of, it?”
This is true. What can there be to go into, and come out
of, if they are both one and in it? If there is still an idea that
there are body and mind that you have to train, then you still
do not understand the REAL samadhi: if it is not REAL samadhi
then, of course, there will be going into, and coming out of,
it; if there is going into, and coming out of, samadhi such
samadhi cannot be REAL samadhi. When you apply yourself

292 The Teachings of Keizan Zenji
to samadhi, the purpose is not for body or mind or the training
of body or mind. Right from the very start, practicing Zen
means the dropping of both body and mind. What do you call
body? What do you call mind?
Ságyanandai said, “Though there is going into, and
coming out of, it, one does not lose the state of samadhi.
Samadhi is as gold in a well; always it remains still.”
Ragorata said, “Whether the gold is in the well, or comes
out of the well, it has neither movement nor rest. So what is
it that goes in and comes out?”
If you say that whether the gold is in or out it has neither
movement nor rest, what is it that goes in and comes out? If
there is going in and coming out, it cannot be REAL gold. This
is not something that reason will understand.
Ságyanandai said, “By saying, ‘What is it that goes in
and comes out?’ you have granted that the gold goes in and
comes out without movement or rest.”
Gold has no movement or non-movement; you cannot
apply going in and coming out; these are two differing viewpoints.
Ragorata said, “If the gold is in the well, what comes out
is not the gold; if the gold comes out of the well, what is it
that is in the well?”
From the outside nothing goes in and from the inside
nothing comes out; going in is absolute and coming out is
absolute. What goes in and what comes out? What is the gold?
If you say going or coming, your argument has no reason.
Ságyanandai said, “If the gold comes out of the well, what
is in it is indeed not gold. What is in the well cannot be something
that has come out.”
These words show that he has not understood the TRUE
NATURE of the gold.

Denkároku: Saint Ságyanandai 293
Ragorata said, “This reasoning is false.”
It looks as if Ságyanandai entered TRUE samadhi and
understands but actually he is still in duality for he sees self
and other.
Ságyanandai said, “Your argument is not clear.”
Ságyanandai does not understand the TRUTH; he is
vacillating.
Ragorata said, “This reasoning should be dropped.”
Ságyanandai said, “Your reasoning is not complete.”
Ragorata, out of the depths of his great compassion,
added emphatically, “You say my reasoning is not complete
but it is complete.”
Ságyanandai is misinterpreting “NO-SELF.”
Ságyanandai said, “Even if your reasoning is complete,
the DHARMA has nothing to do with a self.”
Ragorata said, “My reasoning is already complete; I have
no self.”
He has heard that all Dharmas are selfless but he does
not really know the TRUTH of selflessness; thus is the state of
Ságyanandai.
Ságyanandai said, “I have no self so there is no need to
complete the reasoning.”
Ragorata said, “As I am selfless in TRUTH, earth, water,
fire and wind are SELFLESS; the five skandhas originally are
VOID; assuming a self where there is no self is discriminatory
thinking.”
Because he was discriminating, Ságyanandai asked,
“Sir, how can it be that your master was a sage?”
He asked this to discover whether there was any fault in
the line of succession.
Ragorata said, “My master, Kanadaiba, realised the state
of NO-SELF.”

294 The Teachings of Keizan Zenji
Ságyanandai said, “I pay my respects to Kanadaiba and
become your disciple. You have NO-SELF; I would like to follow
you.”
Ragorata replied, “Because I already have no ‘I,’ you
must see my I; since you take me as your teacher, understand
that I am not my ‘I.’”
If you see the TRUE SELF, you have no ego so no thing
will disturb your eyes; it will simply be seeing, hearing, consciousness,
understanding and nothing more: there will be no
division into things and Dharmas. There will be nothing such
as “sage” and “worldly man;” the way of master and disciple
will be one. When you see this, you will see eye to eye with
the Buddhas and Ancestors; the I will be your master and the
master will be your I: even should you cut this with a sword
or an axe, there will be no division into two. Because of the
TRUTH of this reasoning, Ságyanandai’s MIND (NATURE)
awakened abruptly and he sought release.
Ragorata said, “Of itself your mind IS; its awakening is
not connected to the words I said to you.”
Ragorata picked up his golden bowl with his right hand
and they went to a temple: Ságyanandai took incense and food
and offered the crowd some but they were shocked and critical.
Ragorata said, “This has got nothing to do with me; you
do as you wish.” He then ordered Ságyanandai to take half
of his seat and they shared the food; the crowd exclaimed in
surprise. Ragorata said, “The reason you could not eat is simply
this: you have not yet realised your BUDDHAHOOD. Understand
that he who is sharing my seat is an incarnation of
the BUDDHA HIMSELF; out of sympathy for all creatures we
give external signs: all of you will, in the middle of the
Chuang-yen kalpa, reach the stage of non-returning to mortality
but not the state of being outside the stream of transmigratory
suffering.”

Denkároku: Saint Ságyanandai 295
The crowd said, “How can we believe in his spiritual
power? You say he is a Buddha from the past but we doubt it.”
Ságyanandai, understanding the arrogance of the crowd,
said, “When the World Honoured One was alive, the world
was flat without any hillocks, the waters of the ditches and
rivers were all sweet and beautiful, grass and trees flourished,
the land was very prosperous, there was no suffering, the ten
good actions were practiced and the tree of wisdom pointed
to the destruction of self. Now, after just over eight hundred
years, the world is mountainous and waste and the trees are
withered, men do not have complete faith, TRUE thinking they
treat lightly, they do not believe in TRUE SUCHNESS and only
look for spiritual powers.” He stopped speaking and, gradually
pushing his right hand down into the earth to the limit of
the lowest hell, brought nectar therefrom to the meeting place
in a vessel of green vaidurya stone. The great crowd, on seeing
this, took REFUGE and repented their sins.
This is very sad; as early as eight hundred years after the
Buddha was in the world those who heard the DHARMA did
not search. Then, as now, even if the DOCTRINE is only heard
slightly, it is not retained; even when people understand the
teachings intellectually they have no TRUE understanding; if
there are no TRUE FOLLOWERS OF THE WAY, there is no one
who has awakened the WAY-SEEKING MIND. Because of the
corruption of the last generations, we have these terrible times;
there is much shame and regret. Not being born in the first
one thousand years after the Buddha’s death is sad for both
teacher and disciple but, when we think about it, even though
we have been born within the five hundred years thereafter,
we have been hearing the RIGHT DHARMA for five hundred
and sixty years since Buddhism came to Japan from the West
(i.e. India and China) so we can say it is only the start and there
is no place where BUDDHISM will not grow. If we persevere

296 The Teachings of Keizan Zenji
dauntlessly and the will appears, we can understand NO-SELF
and we will reach NO-MIND; there will be no limit to the working
of body and mind; there will be no attachment to delusion
or enlightenment. You will not dwell in either life or death;
you will not be caught in the net of either Buddha or sentient
being: uncountable kalpas come; in the endless future the unchanging
SELF is there. This you should know:–
The intellectual mind plausibly feigns phenomena of
mind;
Past my ‘I,’ what proportion of my REAL SELF comes
into the open?

SANKON ZAZEN SETSU.
THE THREE TYPES OF PERSONALITIES
RESULTING FROM TRAINING.
The person who does Zazen of the highest type has no
interest in such matters as how Buddhas appear in this present
world nor does he consider Truths which are untransmittable
by even the Buddhas and Ancestors. He does not doctrinalise
about all things being expressions of the self for he is beyond
enlightenment and delusion. Since he never considers anything
from a dualistic angle, nothing whatsoever enslaves him even
when differences show themselves; he just eats when he is hungry
and sleeps when he is tired.
The person who does Zazen of the less high type gives
up everything and cuts all ties. Since, throughout the entire day,
he is never idle, every moment of his life, every breath, is a
meditation upon Truth; as an alternative to this, he may concentrate
on a káan with his eyes fixed in one place such as the
tip of his nose. The considerations of life and death, or going
and staying, are not to be seen upon his face: the discriminatory
mind can never perceive the highest Truth of the Eternal
nor can it comprehend the Buddha Mind; since there is no
dualism in his thought, he is enlightened. From the far past to
the present day, wisdom is always shining clearly and brightly;
the whole universe, in all the ten directions, is permeated suddenly
by the illumination from his head; all phenomena are seen
separately within his body.
297

298 The Teachings of Keizan Zenji
The person who does ordinary Zazen considers everything
from all angles before freeing himself from good and evil
karma: the mind expresses naturally the True Nature of all the
Buddhas for the feet of man stand where the Buddha stands;
thus are evil ways avoided. The hands are in the position for
meditation, holding no Scripture; the mouth, being tightly shut,
is as if a seal were upon the lips for no word of any doctrine is
ever uttered; the eyes are neither wide open nor half shut; in
no way is anything considered from the point of view of differentiation
for the voice of good and evil is not listened to;
the nose takes no cognisance of smells as either good or bad;
the body relies upon nothing whatsoever for all delusion is suddenly
ended. Since there is no delusion to disturb the mind,
neither sorrow nor joy are to be found: as in the case of a wooden
Buddha, both material and form are one with the Truth. Although
worldly thoughts may arise they are not disturbing for
the mind is as a bright mirror in which no shadows move. From
Zazen, the Precepts arise eternally, whether they are the five,
the eight, the Great Precepts of the Bodhisattvas, the Precepts
of the priesthood, the three thousand manners, the eighty thousand
beliefs or the Highest Law of the Buddhas and Ancestors;
in all training, nothing whatsoever compares with Zazen.
Even if only one merit is gained from doing Zazen it is
greater than the building of a hundred, a thousand or an uncountable
number of temples. Just do Zazen for ever without
ceasing for, by so doing, we are free of birth and death and
realise our own latent Buddha Nature. It is perfect and natural
to go, stay, sit and lie down; to see, hear, understand and know
are natural manifestations of the True Self; between first mind
and last mind there is no difference and none can make an argument
about either knowledge or ignorance. Do Zazen with
your whole being, never forget, and lose, it.

ANNOTATIONS.
1. E.A. Burtt, ed., The Teachings of the Compassionate Buddha
(New York: New American Library, Mentor Books, 1955), p. 147.
Paraphrased slightly.
2. A better description for this nowadays might be Buddha Nature.
3. From “Ultimate Reality is Absolute Mind,” in Burtt, ed., Teachings
of the Compassionate Buddha, pp. 193–194. Slightly paraphrased.
Emphasis added.
4. From “Ultimate Reality Transcends What Can Be Expressed in
Words,” in Burtt, ed., Teachings of the Compassionate Buddha,
pp. 198–201. Paraphrased.
5. Ibid, p. 203.
6. The Shushági is not mentioned as one of Dágen’s major works
because it is, strictly speaking, not a text by Dágen. Rather, it is a
composite of Dágen statements compiled in 1900 by the chief abbots
of Eiheiji and Sájiji, the two main temples of the Japanese branch
of Sátá Zen Buddhism. Their aim was to distill Dágen’s essential
teachings in as concise a form as possible.
[Háun Hubert]
7. From “The Ten Oxherding Pictures,” by Kaku-an Shi-en, in
D.T. Suzuki, Manual of Zen Buddhism, (New York: Grove Press,
Evergreen Books, 1960), p. 134.
299

300 Annotations
8. Dágen Zenji uses the words Mind, Mind that seeks the Way,
Mind of the Buddhas, Way Seeking Mind, Buddha Mind, own
Original Face, True Mind and True Body and Mind of the Buddhas
and Ancestors to refer to the same thing. They are not different
concepts but rather different ways of pointing towards one
indescribable Reality which Keizan Zenji has called the Lord of
the House and others have called the Buddha Nature.
9. When “I” appears in italics in this chapter only it refers to the
non-egocentric state.

GLOSSARY.
The following abbreviations are used:
J—Japanese
C—Chinese
S—Sanskrit
P—Pali
ABHIDHARMA (S), higher teaching.
ACARYA (S), ajari (J). A master or teacher; a senior of five years
standing.
AKSAYAMATI BODHISATTVA (S), Mujinni Bosatsu (J), That
which exhibits and expresses devotion.
AMIDA (J), see AMITABHA BUDDHA.
AMITABHA BUDDHA (S), Amida Butsu (J), O-mi-t’o-fo (C).
The Buddha of Fathomless Light, or Amitayus, the Buddha of
Immeasurable Life. His is another name for the Cosmic Buddha.
See also COSMIC BUDDHA, NEMBUTSU, PURE LAND
BUDDHISM.
AMITABHA SCRIPTURE, Amida-kyo (J), Sukhavati-vyuha (S).
One of the three most important Scriptures of the Pure Land
Church.
ANANDA (S). The Buddha’s personal jiisha.
ANATTA (P), anatman (S), no separate self or soul.
ANCESTOR. Refers to any teacher, male or female, who has fully
understood Buddhism and who is in the line of succession.
301

302 Glossary
ANCESTRAL LINE. The unbroken line of teachers from the
Seven Buddhas.
ANGEL, see DEVA.
ANICCA (P), anitya (S), impermanence. Transience.
ANIRUDDHA (S). The cousin of Shakyamuni Buddha and one of
His ten chief disciples.
ANJA (J). An assistant to the Abbot’s personal jiisha, q.v.
ARADA KALAMA. The future Shakyamuni Buddha’s first teacher.
ARHAT (S), arahant (J), lo-han (C). One who has cleansed his
or her heart of all greed, hatred and ignorance and, knowing the
Unborn, Undying, Uncreated and Unchanging in life, becomes
completely at one with It in death.
ARUPA JHANA (P). The four formless meditations:– Meditation
on the realm of Infinite Space; Meditation on the realm of Infinite
Consciousness; Meditation on the realm of Infinite Nothingness;
Meditation on the realm of Neither Perception nor
Non-perception.
ASANGA (S), 310–390, Mujaku (J). An Indian Master of the
Yogacara church of Mahayana.
ASITA (S). An Indian ascetic who visited the future Shakyamuni
Buddha at the time of His birth and foresaw His destiny.
ASOKA (S). King Asoka Maurya, ruler of India from 269 to 232 B.C.
ASURA (S), those who do not shine, i.e. Titan.
ASVAGHOSHA (S), c. 100, Anabotei Memyá (J). An Indian Buddhist
Master, the twelfth Ancestor in the Zen tradition and the
reputed author of the Buddhacarita and The Awakening of Faith.
AVALOKITESVARA BODHISATTVA (S), Kanzeon Bosatsu,
Kannon (J), Kuan-shi-yin, Kuan Yin (C). He who hears the cries
of the world. Avalokitesvara is the Bodhisattva who exhibits
Great Compassion and Mercy.
AVALOKITESVARA BODHISATTVA, SCRIPTURE OF,
Kanzeon Bosatsu Fumonbon, Kannon-gyo (J). The twenty-fifth
chapter of the Lotus Scripture (Saddharma Pundarika—S) in
which the Buddha explains the activity of Avalokitesvara in the
world. See also AVALOKITESVARA BODHISATTVA.

Glossary 303
AVATAMSAKA SCRIPTURE (S), see KEGON-KYO.
AYUWAN-SHAN (C). A large Chinese Buddhist temple, visited
by Dágen, named after King Asoka, q.v.
BA (J), see BASO DÜITSU.
BADARABOSATSU (J), Bhadrapala Bodhisattva (S). A trainee
who attained enlightenment whilst bathing. In Zen temples, there
is a small altar dedicated to him in the bathroom. His story is
told in the Surangama Scripture.
BASHYUBANZU (J), see VASUBANDHU.
BASO DÜITSU (J), 709–788, Ma-tsu Tao-i (C). A Chinese Zen
Master, the disciple of Nangaku Ejá and the grand-disciple of
Daikan Ená, the Sixth Ancestor.
BHADDIYA (P). The son of one of the seven Brahmins who were
invited to Prince Siddhartha’s naming ceremony. He became one
of Shakyamuni Buddha’s first five disciples.
BIMBISARA (P). The ruler of Magadha during Shakyamuni Buddha’s
life and a strong supporter of Buddhism.
BISHARI, Vaisali (S). The place where the Second Buddhist
Council was held one hundred years after Shakyamuni Buddha’s
death.
BODAIDARUMA (J), see BODHIDHARMA.
BODAISHIN (J), Bodhicitta (S). The will to supreme enlightenment.
BODH-GAYA (S), see BUDDHA GAYA.
BODHI (S). Understanding, enlightenment, wisdom.
BODHI TREE (S), also called bo or pipal tree. The Indian fig tree
under which Shakyamuni Buddha sat when He found His enlightenment.
Place of enlightenment.
BODHICITTA (S), see BODAISHIN.
BODHIDHARMA (S), c. 530, Bodaidaruma or Daruma (J). The
Indian Ancestor who brought Zen teaching to China; known to
the Chinese as the First Ancestor.
BODHISATTVA (S), bosatsu (J), pu-sa (C), enlightened being.
BODHISATTVA PRECEPTS, see TEN PRECEPTS.
BODHISATTVA VOW, see FOUR VOWS.

304 Glossary
BOMPU ZEN (J). Sitting in meditation simply for physical advantages.
The first stage of Zen training.
BONTEN (J). (1) Brahma Deva, the Hindu God and Creator;
(2) the lowest of the Four Dhyana Heavens in the world of form
where beings have no desire.
BOSATSU (J), see BODHISATTVA.
BOW. An act of respect and gratitude. “As long as bowing lasts,
Buddhism will last. When bowing ceases, Buddhism is destroyed”—Manzan
Dáhaku.
BRAHMA (S), see BONTEN.
BRAHMIN (P). The highest of the four Indian castes:– Brahmin,
priest caste; Kshatriya, warrior caste; Vaisya, merchant caste;
Sudra, common caste.
BUDDHA (S), Butsu (J). Enlightened One, Awakened One.
(1) A person with direct understanding of the Truth. A completely
awakened person. (2) The historical Shakyamuni Buddha.
BUDDHA GAYA (S), or Bodh-gaya (S). The place in India where
Shakyamuni Buddha sat beneath the Bodhi Tree and gained
enlightenment.
BUDDHA MIND. The mind without attachment and discrimination
which is the real mind of all beings, although they themselves
may not recognise it: another name for the Buddha Nature.
BUDDHA NATURE, Busshá (J), Buddhata (S). One’s own true
nature, True Self. Buddha Nature should not be misunderstood
as a separate soul.
BUDDHISM. A religion, founded by Shakyamuni Buddha in the sixth
century B.C., in India, which teaches the path to enlightenment.
BURMESE POSITION. A form of sitting in which the feet are not
placed over the thighs but rest on the sitting surface.
BUSSHÜ (J), see BUDDHA NATURE.
BUTSU (J), see BUDDHA.
BUTSUDANDA RYO-Ü (J). One of the dragon kings, deities who
bring rain. One of the eight types of beings who protect the
Dharma. See also DRAGON.

Glossary 305
BUTSUDEN (J). Buddha Hall. A hall enshrining the statue of either
a Buddha or Bodhisattva. In Zen temples the main religious image
is enshrined in the Butsuden.
CAKRAVARTI RAJA (S), Tenrinná (J), Wheel rolling King. A
universal monarch whose chariot wheels roll everywhere without
hindrance.
CH’AN (C), see ZEN.
CHANDAKA (S), Channa (P). The future Shakyamuni Buddha’s
favourite attendant before leaving home. Chandaka later became
one of Shakyamuni’s disciples.
CHIDORON, or Daichidoron (J), Ta-chih-tu-lun (C), the Mahaprajnaparamita-shastra
(S). Discourses on the Great Wisdom
Scriptures written by the Buddhist Ancestor Nagyaarajyuna. It
was translated from Sanskrit into Chinese by Kumarajiva and is
studied by many churches of Mahayana Buddhism.
CHIEF JUNIOR, Shusáshá (J). A trainee selected by the Abbot for
a training term of one hundred days to lead all trainees in the
monastery.
CHIJI (J). The officers, under the Abbot, who are in charge of running
a temple: The Chief Junior (Shusáshá—J), Chief Administrator
(Kanin), Treasurer (Fusu), Disciplinarian (Iná), Chief
Cook (Tenzo) and Head of Maintenance (Shissui).
COMPASSION, daiji (J), mahakaruna (S). Loving kindness towards
all living things which arises naturally out of meditation.
CONTRITION, see SANGE.
COSMIC BUDDHA. THAT which appears in every place and time
and in all beings; also called by various other names such as
Vairocana Buddha, Amitabha Buddha, Dharmakaya, Buddha
Nature and Lord of the House. IT can be revealed through genuine
training but cannot be explained as existing or not existing
being beyond dualism.
CUCKOO, kalavinka (S). Indian cuckoo. A bird with a wondrously
beautiful voice, said to be found in the Himalayan valleys.

306 Glossary
DAI HON ZAN (J). Great head temple. The main temples of a Buddhist
church.
DAIAN (J), 793–883, also Chákei Daian (J), Ch’ang-Ch’ing Ta-an
(C). Disciple of Hyakujá Ekai.
DAIBAIJÜ ZENJI, also known as Daibai Hájá (J), 752–839, Tamei
Fa-ch’ang (C). A Chinese Zen Master of the Rinzai Church
and a disciple of Baso Dáitsu.
DAIBUTSUJI (J), Great Buddha Temple. The original name of
Eiheiji. See also EIHEIJI.
DAIE SÜKÜ (J), l089– l l63, Ta-hui Tsung-kao (C). A Chinese
Zen Master of the Rinzai Church. He was famous for advocating
the use of káans in meditation practice. He was posthumously
known as Fukaku Zenji.
DAII DÜSHIN (J), 580–651, Tao-hsin (C). A fourth century Chinese
Zen Ancestor and a disciple of Kanchi Sásan. His teaching
emphasised the unity of daily life and meditation. His chief
disciple was Daiman Kánin, the Fifth Ancestor and master of
Daikan Ená.
DAIJÜJI (J). A temple, situated in Ishikawa Prefecture, Japan,
which originally belonged to the Shingon Church but later became
Sátá. Keizan was Chief Abbot there for ten years. See also
KEIZAN JÜKIN.
DAIKAN ENÜ (J), 638–713, Hui-nêng (C). The Sixth Ancestor of
Chinese Zen. While still a layman, he received the Transmission
from Daiman Kánin becoming a monk sometime later. His
teaching is referred to as the “Southern Church of Zen” and all
surviving Zen traditions are descended from him. He was responsible
for the great spread of Zen in the T’ang dynasty and two of
his most famous disciples are Seigen Gyoshi and Nangaku Ejá.
He was posthumously known as Sákei Daishi or Daikan Zenji.
His lectures were recorded by one of his disciples and are known
as The Platform Scripture.
DAIMAN KÜNIN (J), 601– 674, Hung-Jen (C). The Fifth Ancestor
of Chinese Zen and teacher of Daikan Ená. He is also known
as Goso Gunin or Übai Gunin since he lived on Mt. Übaisan for
many years.

Glossary 307
DAIOSHÜ (J). A Japanese term meaning Great Priest. See also
OSHÜ.
DAISHI (J). A title given posthumously meaning Great Teacher
or Master. For example, Keizan is known as Jásai Daishi.
DANDOKUSEN (J), Dandaka or Dandaloka (S). A mountain in
Gandhara, India, where the future Shakyamuni Buddha trained
Himself prior to His enlightenment.
DARUMA (J), see BODHIDHARMA.
DASABHUMIKA (S), Ten stages. A chapter of the Kegon Scripture
concerning the ten stages of the Bodhisattva’s training.
DELIBERATE THOUGHT, see THOUGHT, NATURAL AND
DELIBERATE.
DENKÜROKU (J), “The book of the Transmission of the Light.”
The Denkároku was written by Keizan as fifty-two biographical
chapters showing how the Truth was passed down from
Shakyamuni Buddha to Dágen. See also KEIZAN JÜKIN.
DENTÜROKU (J), “The Record of the Transmission of the Lamp.”
The Keitoku Dentároku was written by the Chinese priest Taohsuan
in 1004. It presents the biographies of 1701 priests and
teachers from the time of the Seven Buddhas.
DEPENDENT ORIGINATION, Paticca Samuppada (P). One of
the earliest Buddhist teachings which explains the law of
causal relationships. It describes the wheel of becoming which
consists of twelve steps or stages, each stage giving rise to the
next:– (1) Avijja—ignorance; (2) Sankhara—volitional formations
(pre-dispositions); (3) Vinnana—consciousness; (4)
Nama-rupa—name and form; (5) Salayatana—sense organs;
(6) Phassa—contact; (7) Vedana—feeling or emotion; (8)
Tanha—craving; (9) Upadana—clinging or attachment; (10)
Bhava—becoming; (11) Jati—birth; (12) Jaramarana—decay
and death.
DEVA (S), ten (J). (1) Gods; heavenly beings; beings in possession
of supernatural powers. (2) A great person who, having understood
the Truth, leads others to it.
DEVILS. (1) Beings from hell. (2) The personifications of the egocentric
self, greed, hate and delusion. See also HELL, MARA.

308 Glossary
DHAMMAPADA (P), The Way of Truth. An early Buddhist Scripture
emphasising good moral conduct, meditation and selfdiscipline.
DHARANI (S). Litany, hymn; a brief Buddhist Scripture similar
to the even-shorter Mantras. Often used as a religious invocation
or as the core of a Scripture to encourage a religious attitude
of mind, such as compassion, gratitude or faith. A Dharani
must not be understood as a magical formula.
DHARMA (S), há (J), fa (C). (1) Law, Truth, the Teachings of the
Buddhas and Ancestors. (2) The second of the Three Treasures
and Refuges:– “I take refuge in the Dharma.” The Dharma is the
medicine for all suffering as it teaches the way to transcend
greed, hate and delusion.
DHARMA HEIR. A senior priest who has been named by his Master
as a Master in his own right with permission to teach. In the
Sátá tradition a teacher may transmit the Dharma to any number
of people but name only one or two of his worthiest disciples
to be his heirs.
DHARMA LOTUS SCRIPTURE, see LOTUS SCRIPTURE.
DHARMACHAKRA (S), hárin (J), The Wheel of the Law. An
eight-spoked wheel symbolising the eightfold path. Often a
tomoe is depicted in the center. See also MANJI, TOMOE.
DHARMAKAYA (S), Hosshin (J), Law Body. The highest of the
Three Bodies (Trikaya) of the Buddha, representing Absolute
Truth, Buddha Mind. The Dharmakaya is one’s own True Nature
and can be realised directly for oneself through one’s own training.
See also THREE BODIES.
DHYANA (S), jhana (P), Zen (J), ch’an (C), Meditation.
DIAMOND SCRIPTURE, Vajracchedika Prajnaparamita Sutra
(S), Kángo-kyo (J). One of the Great Wisdom Scriptures which
succinctly deals with the training of the Bodhisattva especially
relating to the awakening of True Wisdom and to the practice
of the Six Paramitas. The Diamond Scripture is widely used in
all Mahayana traditions and it was this Scripture which Daikan
Ená used to teach his disciples. See also PRAJNAPARAMITA.

Glossary 309
DISCRIMINATORY MIND. The mind of duality.
DÜ (J), see WAY.
DÜAN (J). A disciplinarian’s monitor in a Zen temple. See also
SAMANTABHADRA BODHISATTVA.
DÜGEN KIGEN (J), 1200–1253. Founder of the Sátá Zen Church
in Japan. He was of noble birth and was orphaned as a child.
He entered the priesthood at the age of twelve, studied Tendai
on Mt. Hiei and then went on to study under Myoan Eisai at
Kenninji Temple. In 1223 he journeyed to China with Eisai’s
disciple, Myozen, in order to study Zen, eventually entering
Tendázan Keitokuji where he became the disciple of Tendá
Nyojá Zenji, one of the great Sátá Zen teachers then alive: he
became Nyojá Zenji’s Dharma Heir receiving the Transmission
from him. He returned to Japan in 1227; he was at first
Abbot of Kenninji, then Abbot of Kásháji and later founded
Eiheiji in 1244. His chief disciple was Koun Ejá. His major
works are the Shábágenzá, the Eihei-károku, the Eihei-shingi
and the Kyájukaimon. He was given the posthumous title of
Kásá Jáyá Daishi. He is widely acknowledged to be Japan’s
greatest religious thinker. See also NYOJÜ, TENDÜZAN
KEITOKUJI.
DOKUSAN (J). Spiritual counseling with a Rinzai Zen Master. Another
term for sanzen.
DRAGON, ryu (J), naga (S). (1) The Buddhist symbol of the
Defender of the Faith. The term can refer to either people who
aid and protect Buddhism or to heavenly beings who safeguard
the Dharma. (2) Supernatural beings (Ryuten—J). See also
BUTSUDANDA RYO-Ü.
DUKKHA (P), suffering. The first of the Four Noble Truths.
ECHà, Nanyo Echâ (J), c. 776, Nan-yang Hui-chang (C). A Chinese
Zen Master and a disciple of the Sixth Ancestor, Daikan
Ená. He was the teacher of two emperors. His chief disciple was
Tangen Üshin. Echâ was also known as Châ Kokushi, Ryotei
Kokushi and Daishá Zenji.

310 Glossary
EIGHT MISERIES. Eight types of human suffering:– (1) birth,
(2) old age, (3) decay, (4) death, (5) being apart from loved ones,
(6) being together with those one hates, (7) being unable to get
what one wants, (8) being attached to a false notion of self and
being attached to existence itself.
EIGHTFOLD PATH. The way to transcend suffering as taught by
Shakyamuni Buddha in the fourth Noble Truth. The eight stages
are right understanding, right thought, right speech, right action,
right livelihood, right effort, right mindfulness and right concentration.
See also FOUR NOBLE TRUTHS.
EIGHTY-EIGHT OPINIONS. The various false views that arise
as a result of desire and attachment.
EIGHTY MINOR MARKS, see THIRTY-TWO MARKS OF A
BUDDHA.
EIHEI (J). Refers to Eihei Temple.
EIHEI KAISAN (J), founder of Eihei, i.e. Dágen, q.v.
EIHEIJI (J). Eihei Temple, one of the two head temples of the Sotá
Zen Church, founded in Echizen in Fukui Prefecture in 1244,
by Dágen. Its original name was Daibutsuji.
EISAI, Myoan Eisai (J), 1141–1215. A Japanese Zen Master considered
to be the founder of Rinzai Zen in Japan. Eisai first
studied Tendai on Mt. Hiei, visiting China for a year in 1168
in order to deepen his Tendai training; he returned to China in
1186 this time to study Zen. He became the disciple of Kian
Eshá of the Üryo lineage of the Rinzai tradition. Eisai returned
to Japan in 1191. In 1194 he founded Sháfukuji, the first Rinzai
Zen temple in Japan and later became Abbot of Kenninji
in Kyoto. Eisai’s chief disciple was Ryonen Myozen. Dágen
studied Rinzai Zen under Eisai and, later, under Myozen with
whom he went to China. Eisai’s teaching was a combination
of Rinzai, Tendai and Pure Land. See also DÜGEN KIGEN,
MYOZEN, TENDAI.
EKA, see TAISÜ EKA.
EMPTINESS, see SUNYATA.
ENAN (J), see ÜRYO ENAN.

Glossary 311
ENDLESS TRAINING. Spiritual training without end or limit; the
flowing and going on which embodies the highest Truth.
ENGAKU (J), see PRATYEKABUDDHA.
ENGAKU DAISHI (J), Fully Enlightened Great Teacher. Refers
to Bodhidharma.
ENGO KOKUGON (J), 1063–1135, Yuan-wu K’o-ch’in (C). A
Chinese Zen Master. He was the disciple of Goso Háyen and
the master of Daie Sáká. Engo wrote the commentary on the
Hekiganroku.
ENLIGHTENMENT, Nirvana, Bodhi (S). Religious realisation or
understanding.
ENÜ (J), see DAIKAN ENÜ.
ESHI (J), 515–577, Hui-ssu (C). The Second Ancestor of the
Chinese Tendai Church and the teacher of Chigi (Chih-i—C).
See also TENDAI.
ESOTERIC BUDDHISM. Refers to Zen and some churches of
Tibetan Buddhism.
FAITH. In Sátá Zen faith is of the greatest importance since it is the
entrance to training. Faith gives rise to true conviction, to humility
and eventually to true wisdom and certain knowledge.
FIRE DRAGON, see DRAGON.
FIRST MIND. The mind of the sincere beginner; open, naı¨ve, determined
and willing to bow.
FIVE BUDDHAS. Buddhas found in esoteric Buddhism.
FIVE DHYANAS. The Five Wisdoms of esoteric Buddhism which
correspond to the Five Buddhas. See also FIVE BUDDHAS.
FIVE DISCOMFORTS. Discomforts said to be felt by heavenly beings
(devas) when their good karma runs out and decay sets in.
FIVE LAWS OF THE UNIVERSE. The five laws by which the
universe operates are:– 1) the laws of the physical world—the
world is not answerable to one’s personal will; (2) the laws of
the organic world—all things flow; (3) the laws of morality—
karma is inexorable; (4) the laws of the Dharma—evil is vanquished
and good prevails; (5) the laws of mind—the will to

312 Glossary
enlightenment: the intuitive knowledge of the Buddha Nature occurs
to all men.
FIVE SCHOOLS (CHURCHES). During the late T’ang dynasty
in China, there were five Zen traditions, all of which had descended
from the Sixth Ancestor; the five were Sátá, Rinzai,
Igyo, Ummon and Hágen.
FIVE THOUGHTS. The Five Thoughts, which are part of the mealtime
ceremonial, encourage trainees to reflect carefully on their
attitude of mind. In Chinese temples the Dining Hall is called
the “Hall of the Five Thoughts.”
FOUNDER’S HALL, kaisandá (J). A hall where the relics of the
priest who founded the temple are enshrined.
FOUR BENEFACTORS. They are:– (1) the Buddha, (2) the head
of state (President, King or Queen), (3) one’s parents and (4) all
people.
FOUR ELEMENTS. Fire, air, water and earth; the four classical
elements that combine to produce existence. Sometimes five elements
are named, wind, ether, or consciousness, being the fifth.
FOUR EXISTENCES, or Lives. The four categories of Buddhists
(Fourfold Pure Assembly):– male priests, female priests, laymen
and laywomen.
FOUR GUARDIAN KINGS, Shitenná (J). The four deities in the
lowest heaven who guard the four directions:– Bishamon-ten
(Vaisravana—S) who guards the north; Zájá-ten (Virudhaka—
S) who guards the south; Jikoku-ten (Dhrtarastra—S) who
guards the east and Kámoku-ten (Virupaksa—S) who guards the
west.
FOUR LIVES, see FOUR EXISTENCES.
FOUR NOBLE TRUTHS. These are:– (1) suffering exists; (2) suffering’s
cause; (3) suffering’s end; (4) the Eightfold Path. See
the EIGHTFOLD PATH.
FOUR TYPES OF ACTION. Sitting, walking, lying down and
standing still.
FOUR VIEWS. (1) There is impurity of body; (2) there is pain in
sensation; (3) mind is transient; (4) things have no ego.

Glossary 313
FOUR VOWS. The four Bodhisattva vows. (1) However innumerable
beings are, I vow to save them; (2) However inexhaustible
the passions are, I vow to transform them; (3) However
limitless the Dharma is, I vow to understand it completely;
(4) However infinite the Buddha’s Truth is, I vow to attain it.
FOUR WISDOMS. Charity, tenderness, benevolence and sympathy.
FOURFOLD ASSEMBLY, see FOUR EXISTENCES.
FUGEN BOSATSU (J), see SAMANTABHADRA BODHI-
SATTVA.
FUKANZAZENGI (J). Dágen’s Rules for Meditation.
FULL-LOTUS. The form of cross-legged sitting in which each foot
is placed over the opposite thigh.
FUNZOE (J). The seven types of rags used in making the kesa.
FUTÜROKU (J), Record of the Lamp compiled in 1204 by the
Chinese priest Lei-an Cheng-shou.
GAITAN (J), outside sitting place. The meditation platform outside
the Meditation Hall.
GASAN, Kassan Zene (J), 805–881, Chia-shan-hui (C). A Chinese
Zen Master. He was a disciple of the famous Boatman Priest,
Sensu Tokujá, and a contemporary of Tázan Ryokai.
GASSAN JOSEKI (J), 1275–1365. A disciple of Keizan, Gassan was
installed as Abbot of Sájiji one year before Keizan’s death.
GASSHÜ (J). The Buddhist mudra which expresses gratitude and
humility.
GAUTAMA (S). Shakyamuni Buddha’s name prior to enlightenment.
GEDÜ ZEN (J), wrong way. Training done solely to gain power,
unusual experiences, visions, etc.
GENII, plural of genius. Refers to the people considered to be the
most brilliant in India.
GENJÜ-KÜAN (J). The káan that appears naturally in daily life.
GHEE (S). Clarified butter; considered to be a great delicacy in
India.
GOI THEORY (J). Tázan’s Five Ranks.
GREAT DOUBT. Great questioning or probing.

314 Glossary
GREAT GRIEF, Kokoro Kanashiku (J), the grief of the heart.
GUNIN, see DAIMAN KÜNIN.
GYOJI (J). Endless training.
HAISEKI (J), Bowing seat.
HAKAMA (J). A skirt-like garment worn in Japan.
HALF-LOTUS. A form of cross-legged sitting in which one foot
is placed on the opposite thigh whilst the other rests on the sitting
place.
HAN (J). The wooden board which is struck with a mallet to signal
various events in a temple.
HAN PERIOD. A Chinese dynasty; 25–225 A.D.
HARA (J). The triangular region of the front of the body formed
from the base of the sternum and reaching down the sides of the
rib cage to just below the navel.
HARANA (J), Varanasi (P). The place in India where Shakyamuni
Buddha first began to teach after His enlightenment.
HEART SCRIPTURE, see SCRIPTURE OF GREAT WISDOM.
HEAVEN, ten (J). One of the Six Worlds, or Lokas, inhabited by
devas (angels or gods).
HELL, niraya (S). One of the Six Lokas or Worlds.
HERESY. In Buddhism, the term heresy implies wrong understanding,
delusion or not seeing clearly: it does NOT imply a
violation of doctrine.
HIEI, MOUNT, or HIEI-ZAN (J). The headquarters of the Japanese
Tendai Church is located on Mt. Hiei.
HINAYANA (S), the small vehicle as contrasted with Mahayana
or the large vehicle.
HIPARAKUTSU (J). A cave near Rajagrha where it is believed
Makakashyo was meditating when Shakyamuni Buddha entered
Parinirvana.
HÜGEN BUNEKI (J), 855–958, Fa-yen Wen-i (C). Founder of the
Hágen (Fa-yen—C) Church of Chinese Buddhism and a disciple
of Rakan Keishin.
HOKEKYO (J), see LOTUS SCRIPTURE.

Glossary 315
HONDÜ (J). Hall of a temple where ceremonies are held and lectures
given.
HONSHI (J). True Master; the master by whom a trainee is Transmitted.
HOSSEN (J). The name of the ceremony in which a trainee is given
the rank of Chief Junior; one of the four ceremonies of Kessei.
HUANG-PO (C), see ÜBAKU KIUN.
HUI-NÊNG (C), see DAIKAN ENÜ.
HUNGRY GHOST, gaki (J), preta (S). An occupant of one of the
Six Worlds depicted with a tiny throat and bloated stomach.
HYAKUJÜ EKAI (J), 720–814, Pai-chang Huai-hai (C). One of
the great Chinese Zen Masters of the T’ang dynasty. He was one
of Baso’s Dharma Heirs and the master of Übaku Kiun (Huang-
Po) and Isan Reiyu. He established the first formal rules of Zen
training called Hyakujá-shingi, or the Zen Temple Regulations.
He was famous for his teaching, “A day without work is a day
without eating.” He is known for the famous káan “Hyakujá’s
Fox.” See also ZEN TEMPLE REGULATIONS.
HYAKUJÜ, RULES OF, see ZEN TEMPLE REGULATIONS.
IGYO ZEN (J), Kuei-yang (C). One of the five schools (churches)
of Zen in China, founded by Isan Reiyu in the eighth century. It
was quickly absorbed into the Rinzai Church. See ISAN REIYU.
INDRA, also Sakra (S). The Hindu creator of the world. According
to Buddhist Scriptures, Indra was converted to the Dharma
and is often portrayed as asking questions. See also HEAVEN.
INÜ (J). The Chief Disciplinarian in a Zen temple.
IRON MAN, tetsugen (J), Vajrasattva (S). The immovable, imperturbable
and indestructible Buddha Nature within one.
ISAN REIYU (J), 771–853, Kuei-shan Ling-yu (C). A Chinese Zen
Master, a disciple of Hyakujá. His two main students were Reiun
Shigon and Gyozan Ejaku. He established the Igyo Church of Zen,
the name coming from the first syllables of Isan and Gyozan.
JATAKA TALES. Tales of the Buddha’s previous lives, used to
express aspects of the Buddha’s teaching.

316 Glossary
-JI (J), -ssu (C). A suffix used to indicate a temple, as in Eiheiji
(Eihei Temple). Sometimes a temple is known by the name of
the mountain it is situated on as in Tendázan (Mt. Tendá).
JIISHA (J). A priest constantly with the Abbot, or constantly with
a priest who is his senior: he is not a servant although he may
help the Abbot in many ways. The post of jiisha is much sought
after; this is because a jiisha is not only constantly with his teacher,
thus having the advantage of constant teaching, but also since the
future Abbot of a temple is frequently the former Abbot’s jiisha—
Makakshyo was jiisha to Shakyamuni Buddha; Ananda was second
jiisha to Shakyamuni and first jiisha to Makakashyo.
JIKIDÜ (J). The Meditation Hall monitor.
JIKKÜ (J). An assistant jiisha.
JINSHà JÜZA (J), 605–706, Shen-hsui (C). He was the foremost
and most learned disciple of the Fifth Chinese Ancestor, Daiman
Kánin. It was assumed that he would become the Sixth Ancestor
but Daikan Ená had the True understanding and was given
the Transmission. Later Jinshâ received the Transmission and
formed what was known as the “Northern Church of Zen” as
opposed to Ená’s “Southern Church.” Jinshâ taught gradual,
while Ená taught sudden, enlightenment. They were referred to
as the “Ancestors of South and North.”
JÜDÜ (J), Pure Land. The Western Paradise of Shin Buddhism.
See also AMITABHA and PURE LAND BUDDHISM.
JÜDÜ (J). (1) The festival of the attainment of Buddhahood held
on December 8th. (2) A Zen ceremony in which the Abbot ascends
the high altar to be tested in mondo (question and answer)
on his realisation of the Truth. One of the Kessei ceremonies.
JÜDÜ SHINSHU (J), see SHIN BUDDHISM.
JOGÜ-TEN (J). (1) Fourth heaven in the world of form. (2) The
personification of the world.
JÜSHà JàSHIN (J), 788–897, Chao-chou Ts’ung-shen (C). One
of the most famous of the Chinese Zen Masters. He was a disciple
of Nansen Fugan and was posthumously known as Shinsai
Zenji. He is most famous for the káan “Mu.”

Glossary 317
Jà (J), stage. Refers to the ten stages of the Bodhisattva.
JàKAI (J). The festival at the time of the taking of the Precepts by
all trainees and lay Buddhists.
JàKAI SESSHIN (J). The week retreat during which lay trainees
receive the Precepts and formally become Buddhists.
JàKAI TOKUDÜ (J). Lay ordination; becoming a lay Buddhist.
KAISAN (J). The founder of a temple, as in Eihei Kaisan (the
founder of Eiheiji, i.e. Dágen) and Sáji Kaisan (the founder of
Sájiji, i.e. Keizan). A posthumous title of a temple’s founder.
KALEIDOSCOPIC MIND. That state of mind that flows, adapting
to every situation, responding accordingly and holding on
to, and discriminating against, nothing.
KALPA (S). An aeon.
KANADAIBA (J), Kanadeva (S). The chief disciple of the Indian
Ancestor Nagyaarajyuna and the fifteenth Ancestor after
Shakyamuni Buddha.
KANCHI SÜSAN (J), d. 606, Seng-ts’an (C). The Third Chinese
Ancestor, a disciple of Taisá Eka and grand-disciple of Bodhidharma.
The famous Zen poem “On Trust in the Heart” (Shinjinmei—J)
is attributed to him. His chief disciple was Daii Dáshin,
the Fourth Chinese Ancestor.
KANIN (J). The Chief Administrator, under the Abbot and Vice
Abbot, of a Zen training temple; one of the Chiji.
KANNON (J), see AVALOKITESVARA BODHISATTVA.
KANTHAKA (P). Prince Siddhartha Gautama’s horse.
KANZEON BOSATSU (J), see AVALOKITESVARA BODHI-
SATTVA.
KAPILAVASTU (P), see KABIRA.
KARMA (S), kamma (P). Action, resulting from cause, and its effect.
The Law of Cause and Effect; the third of the Five Laws
of the Universe.
KAROKU PERIOD. Around 1227, the year in which Dágen wrote
the Fukanzazengi.
KASHIKOKU (J). That area of India just north of Magadha.

318 Glossary
KASYAPA (S), see MAKAKASHYO.
KEGON (J), Hua-yen (C), Avatamsaka (S). A Chinese church of
Buddhism based upon the teachings of the Avatamsaka Scripture.
It was founded by Tojun (557–640) and flourished under
Házá (643–712). Much of the Kegon teaching was influenced
by Zen and many Zen teachers adopted some of the Kegon teaching
for use in training their students. Kegon was introduced to
Japan by Dásen (702–760) in 736. It is a relatively small church
with only thirty temples in Japan today. See also KEGON-KYO.
KEGON-KYO (J), Hua-yen-ching (C), Avatamsaka Sutra (S), Garland
Scripture. The teaching of Shakyamuni Buddha during the
three weeks immediately after His enlightenment while He was
still in a deep state of meditation. The Gandavyuha and Dasabhumika
Scripture are sections of this Scripture.
KEIZAN JÜKIN (J), 1267–1325. One of the two famous Ancestors
of Japanese Sátá Zen and the founder of Sájiji. He entered
the priesthood at the age of twelve under Koun Ejá, the successor
to Dágen and second Abbot of Eiheiji. He later studied with
Tetsâ Gikai under whom he attained enlightenment. He was Abbot
of Daijáji for ten years thereafter establishing Sájiji. Dágen
is regarded as the father of Sátá Zen in Japan whilst Keizan is
thought of as its mother. Keizan is responsible for the wide
spread of Sátá Zen in Japan. His writings include the Denkároku,
Zazen-yojinki and most of the Sátá Zen ceremonial. See also
SÜJIJI, DENKÜROKU.
KENNINJI (J). One of the head temples of the Rinzai Church in
Kyoto founded in 1202 by Myoan Eisai. Dágen trained there under
Eisai and later under Myozen. On his return from China, Dogen
was appointed Abbot of Kenninji. See also DÜGEN KIGEN.
KENSHÜ (J), to see into one’s own nature. The experience of enlightenment,
satori (J).
KENTAN (J). A tour of the Meditation Hall either performed by
the Abbot or the Chief Junior.
KESA (J), kasaya (S). The Buddhist priest’s robe.

Glossary 319
KESSEI (J). That series of ceremonies performed whenever a new
Abbot has a trainee whom he feels is ready for the rank of Chief
Junior.
KINHIN (J), mindful walking. Walking meditation.
KINMEI (J). Emperor Kinmei ruled over Japan in the sixth century
A.D. During his reign (552) the first Buddha statue was
brought to Japan from Korea.
KÜAN (J), kung-an (C), public case. A statement or story, used
usually by a Rinzai Zen Master, as a teaching device.
KOHÜ KEIDÜ CHISAN ZENJI (J), l879 –l967. Former Chief
Abbot of Sájiji who received Ráshi P.T.N.H. Jiyu-Kennett as
disciple in 1962 and Transmitted, i.e. gave higher ordination to,
her in 1963. See also SÜJIJI.
KOKORO (J), see SHIN.
KONDANNA (P). The Brahmin invited to the naming ceremony
of the future Shakyamuni Buddha who predicted that the child
would renounce the world to seek Nirvana. Kondanna later became
one of the Buddha’s followers and attained enlightenment
under Him.
KOROMO (J). A priest’s robe.
KÜSEI (J). Refers to Baso Dáitsu.
KÜSHÜJI (J). A temple in Uji, in Japan, established by Dágen in
1236. He was Abbot there until he established Eiheiji in 1244.
KÜSÜ (J), Great Monk. Dágen is referred to as Eihei Kásá, Great
Monk of Eihei.
KOUN EJÜ (J), 1198–1280. Dágen’s chief disciple and the second
Abbot of Eiheiji. His chief work is the Shábágenzá Zuimonki.
His successor was Tetsâ Gikai, Keizan’s master.
KÜYA, MOUNT (J). A mountain in Japan, the location of the headquarters
of the Shingon Church. In 816, Kábá Daishi founded a
temple there.
KSHATRIYA (S). The warrior caste; one of the four Indian castes.
See BRAHMIN.
KUAN-YIN (C), see AVALOKITESVARA BODHISATTVA.

320 Glossary
KUKKUTAPADA (S), Mount Keisoku (J). The mountain in
Magadha where Makakashyo died.
KàÜ BUDDHA (J), Dharmagahana bhyudgata Raja (S). A Buddha
mentioned in the Lotus Scripture as having taught the understanding
of the Absolute.
KUTSUJUN (J). A fine-textured cloth resembling cotton. Bodhidharma’s
kesa was of blue-black kutsujun.
KYÜJUKAIMON (J). Dágen’s explanation of the Buddhist Precepts.
KYOSAKU (J), awakening stick.
KYOSHI (J). A word used to indicate a Japanese teaching of divinity
degree. It is received from a licensed seminary temple
where the priest has undergone training.
LANKAVATARA SUTRA (S), Ryogikyo (J), The Lanka Entering
Scripture. A Mahayana Scripture widely studied by Zen
trainees from the time of Bodhidharma until Daikan Ená.
LAY ORDINATION, see JàKAI TOKUDÜ.
LAW, see DHARMA.
LIGHT. Another word for Dharma, Truth and Wisdom.
LITANY OF THE GREAT COMPASSIONATE ONE, Daihishin
Dharani (J). An Indian Buddhist Scripture addressed to
Avalokitesvara.
LOKA (S), world. The Six Lokas represent the states of being produced
by the three fires of greed, hate, and delusion.
LORD. Refers to Buddha and that which shows Buddha.
LORD OF THE HOUSE. Buddha in each being, Buddha Nature,
Cosmic Buddha; That which is not explicable in terms of existence
and non-existence or self and other. Another term for Buddha
Mind, Iron Man, True Heart.
LOTUS BLOSSOM, renge (J), padma, pundarika (S). A Buddhist
symbol for training, enlightenment, compassion and purity.
LOTUS POSITION, see FULL-LOTUS, HALF-LOTUS, BUR-
MESE POSITION.
LOTUS SCRIPTURE, Hoke-kyo or Myo-há-renge-kyo (J), Saddharma
Pundarika (S). The Lotus of the Good Law Scripture. A

Glossary 321
Mahayana Buddhist Scripture which teaches that all living
things have the Buddha Nature and can attain Buddhahood.
LUMBINI (P). The grove of trees at Kabira where Shakyamuna
Buddha was born.
MAGADHA (S), Makada (J). The area in northern India where the
Bodhi Tree was located and where Shakyamuni Buddha began
His teaching. King Bimbisara, a follower of the Dharma, ruled
Magadha during the Buddha’s life.
MAHA MAYA (S). The mother of Prince Siddhartha Gautama,
the future Shakyamuni Buddha. She died seven days after His
birth.
MAHA PRAJAPATI (S). Aunt of Prince Siddhartha Gautama,
the future Shakyamuni Buddha. She took care of the new-born
prince after His mother’s death. Later, she became the first
female member of the priesthood.
MAHAKASYAPA (S), see MAKAKASHYO.
MAHAPRAJNAPARAMITA (S), see PRAJNAPARAMITA.
MAHASATTVA (S), great being. Avalokitesvara is referred to as
a Bodhisattva-Mahasattva.
MAHAYANA (S), large vehicle. One of the two major divisions
of Buddhism. See HINAYANA.
MAITREYA (S), Miroku (J), also called Jushi (J), Loving One. The
Buddha who is to come. He is waiting, as a Bodhisattva, in the
Tushita heaven. To realise one’s own Buddha Nature is to bring
Maitreya here.
MAKADA (J), see MAGADHA.
MAKAKASHYO (J), Mahakasyapa (S), also called Kasyapa,
Kashá. One of the ten great disciples of Shakyamuni Buddha.
Born into a Brahmin family, he became a disciple of the Buddha
and reached Understanding in only eight days.
MAKYO (J). Hallucinations, which must be distinguished from
genuine religious visions, which may arise during meditation;
usually due to incorrect breathing, posture or physical or mental
stress.

322 Glossary
MANDA-RYU-Ü (J). Dragon. See BUTSUDANDA RYO-Ü.
MANDALA (S), mandara (J). A diagram which expresses a religious
view of the universe by means of symbols or portraits of
Buddhas and Bodhisattvas.
MANDARA BLOSSOMS (J). Heavenly red flowers.
MANGALAMA (S), see MOKKENREN.
MANJI (J), swastika (S). The ancient symbol of Indian Buddhism.
See also TOMOE.
MANJUSRI BODHISATTVA (S), Monju Bosatsu (J). Manjusri
personifies great wisdom (prajna).
MANTRA (S), shingon (J), True Word. A very short Scripture comprised
of a few Sanskrit words. Mantras are not magical spells;
they rather express the essence of a Scripture.
MANZAN DÜHAKU (J), 1635–1714. A great Japanese Sátá
Zen Master who lived twenty-two generations after Dágen. He
was the Chief Abbot of Eiheiji and later became the Abbot of
Daijáji.
MARA (S). The personification of all temptations to evil and distractions
from training.
MAT, zagu (J). A priest’s rectangular bowing mat used during meditation
and ceremonies.
MEDITATION, see SHIKAN-TAZA, ZAZEN.
MERIT. The Buddhist teaching that positive spiritual good arises
from training and the keeping of the Precepts.
MIAO-HSIN (C), Myoshin (J). A famous female Chinese Zen
priest and a disciple of Gyozan Ejaku. She became well known
for instructing seventeen priests on the meaning of the “Wind
and Flag” káan (Mumonkan, twenty-ninth chapter).
MIDDLE EXISTENCE. The time between death and the next rebirth.
In traditional Buddhism, it is believed to take a maximum
of forty-nine days.
MIDDLE WAY. Another term for the Dharma which teaches the
middle way between over-indulgence and asceticism. The way
of non-attachment.
MIROKU (J), see MAITREYA.

Glossary 323
MO SHAN (C), Massan Ryonen (J). A famous female Chinese Zen
Master during the late T’ang dynasty. She was a disciple of Káan
Daigu (Kao-an Ta-yu) and a contemporary of Rinzai. Little about
her has survived.
MOKKENREN (J), Maudgalyayana or Mangalama (S). One of the
Buddha’s ten great disciples and a friend of Shariputra.
MONDO (J), question and answer. A verbal, spiritual interchange
between master and disciple, or between Zen priests, used to
deepen spiritual training and clarify understanding. It is not an
intellectual or philosophical exercise but arises naturally from
heart to heart. In Zen, True mondo is like “two arrows in midair
that meet.”
MONJU (J), see MANJUSRI.
MOST EXCELLENT MIRROR—SAMADHI, Hákyo-Zammai
(J). Scripture written by Tázan Ryokai, one of the founders of
the Sátá Zen Church.
MOUNT RYOJU (J), see RYOJU.
MU (J), wu (C), no, not, nothing. Immaculacy, Buddha Mind.
MUDRA (S). Gestures used in Buddhist ceremonies and iconography.
MYOZEN, Ryonen Myozen (J), 1184–1225. The chief disciple of
Eisai, founder of the Rinzai Church in Japan. He taught Dágen
for nine years after Eisai’s death and, in 1223, went with Dágen
to China where he died in 1225.
NAGYAARAJYUNA (J), Nagarjuna (S), c. 200 A.D. One of the
great Buddhist teachers and writers of India. He is in the Madhyamika
(Middle Way) tradition. His commentaries on the Great
Wisdom Scriptures are studied by many churches of Buddhism.
He is the fourteenth Ancestor in the Zen tradition.
NANGAKU EJÜ (J), 677–744, Nan-yueh Huai-jang (C). A Chinese
Zen Master and one of the great disciples of the Sixth Ancestor,
Daikan Ená. He and his brother disciple Seigen head the
two great lines of Chinese Zen which later spread into the five
schools (churches).

324 Glossary
NANSEN FUGAN (J), 748–835, Nan-ch’uan P’u-yuan (C). A Chinese
Zen Master, disciple of Baso Dáitsu. Nansen is known for
a number of famous káans, including “the cutting of the cat.”
NATURAL THOUGHT, see THOUGHT.
NEMBUTSU (J), nien-fo (C), to think on Buddha. The repetition
of the Buddha’s name. The term generally refers to the Pure
Land, or Jádá Shinshu, practice of reciting Namu Amida Butsu
(Homage to Amitabha Buddha).
NERANJARA RIVER (P). The river by which the future Shakyamuni
Buddha sat in order to realise His enlightenment.
NI-OSHÜ (J), female (ni) priest (oshá). A woman priest; a priestess.
NIRMANAKAYA (S), ájin (J), transformation body. The first of the
Three Bodies (Trikaya) of the Buddha. This is the physical Shakyamuni
Who is seen in the world. See also THREE BODIES.
NIRVANA (S), nehan (J). That which is realised at the time of
enlightenment.
NOVICE MASTER. A senior priest in charge of the instruction of
priest trainees.
NYOI (J). A sceptre carried by a celebrant during ceremonies.
NYOI JEWEL (J), cintamani (S). A jewel capable of removing all
suffering. A symbol of the Dharma and the Three Treasures
united into one jewel.
NYOJÜ, Tendá Nyojá (J), 1163–1228, T’ien-t’ung Ju-ching (C).
Chinese Zen Master, Abbot of Tendázan Keitokuji and Dágen’s
master. Nyojá advocated a strong Zazen practice and strict
training. See also DÜGEN KIGEN, TENDÜZAN KEITOKUJI.
NYORAI (J), see TATHAGATA.
NYUDO-NO-HAI (J). (1) The ceremony during which a new
trainee enters the Meditation Hall for the first time. (2) Refers
to the induction ceremony of a new Chief Junior. See also CHIEF
JUNIOR.
ÜBAI (J), see DAIMAN KÜNIN.
ÜBAKU KIUN (J), d. 850, Huang-po Hsi-yün (C). A Chinese Zen
Master, the chief disciple of Hyakujá Ekai, and Rinzai’s master.

Glossary 325
One of the Japanese Zen churches bears his name. See also
ÜBAKU ZEN.
ÜBAKU ZEN (J). One of the three Zen churches in Japan. It was
brought to Japan by Ingen Ryuki (1592–1673) a Chinese Zen
priest. Übaku Zen is actually a mixture of Zen and Pure Land
practices and has a relatively small following in Japan. Its head
temple is Mampukuji at Uji in Kyoto. Übaku was not a separate
Zen church in China but arose out of the amalgamation of Zen
and Pure Land during the Ming dynasty.
OFFICERS, TEMPLE, see CHIJI.
OHIGAN (J), crossing over. The Japanese festival held at the
equinox.
OM (S). A word often used as the invocation of a mantra or
dharani and also as a mantra by itself. It originally came from
Hinduism.
ONE MIND. A word referring to Nirvana, Buddha Mind and
Dharmakaya.
ONE VEHICLE, ichijá (J), Ekayana (S). The One Way; the Buddha
Path.
ÜRYO ENAN (J), 1002–1069, Huang-lung Hui-nan (C). A Chinese
Zen Master of the Rinzai Church who lived on Mt. Üryu.
ÜRYUNAN, see ÜRYO ENAN.
ÜRYUZAN (J), yellow dragon mountain. Üryo Enan lived there
for many years. See also ÜRYO ENAN.
OSHÜ (J), upadhyaya (S). A Buddhist priest.
OX-HERDING PICTURES. A series of ten pictures depicting Zen
training. These drawings are attributed to Kaku-an Shi-en, a
Chinese Zen priest of the twelfth century.
PARAMITA (S), reaching the other shore. The Paramitas are the
qualities that arise from meditation and training and are the signs
of enlightenment. The Six Paramitas are (1) giving (dana—S),
(2) keeping of the Precepts (sila), (3) patience (kshanti),
(4) vigour (virya), (5) meditation (dhyana) and (6) wisdom
(prajna). Other Paramitas sometimes included are (7) skilful

326 Glossary
means (upaya), (8) commitment (pranidhana), (9) strength (bala)
and (10) knowledge and understanding (jnana). The Paramitas
are fully discussed in the Diamond and Great Wisdom Scriptures.
See also FOUR WISDOMS.
PARINIRVANA (S), complete, all, round (pari) Nirvana. Parinirvana
means complete and final extinction of greed, hate and
delusion; rest, eternal meditation.
PARINIRVANA SCRIPTURE. The scripture of the last words of
Shakyamuni Buddha before His Parinirvana (passing into eternal
meditation).
PARYANKA (S), kekka-fuza (J), see FULL-LOTUS.
PIPAL TREE, see BODHI TREE.
PLATFORM SCRIPTURE. A collection of sermons delivered by
Daikan Ená, the Sixth Ancestor of Chinese Zen. They were compiled
by his disciple Fa-hai.
PRAJNA (S), hannya (J), wisdom. Seeing clearly. The Wisdom that
is beyond discriminatory thought that arises naturally from meditation
and diligent training.
PRAJNAPARAMITA (S), Hannya haramita (J), the perfecting of
wisdom.
PRATYEKABUDDHA (S), dokkaku, engaku (J), self-enlightened.
A general term referring to one who is enlightened as a result of
his own efforts but does not share his understanding with others.
PRECENTOR. The priest who intones and leads Scriptural recitations.
See INÜ.
PRECEPTOR. The priest who gives the Precepts to new priesttrainees.
PRECEPTS, kai (J), sila (S). The ways of living that are in accordance
with the Dharma.
PURE LAND BUDDHISM. The Mahayana church based on faith
in Amitabha Buddha. It arose in fourth century China never having
existed in India.
PYTHON. As used by Keizan it refers to those trainees who cling
to solitude and their own enlightenment, refusing to help others.

Glossary 327
QUIETISM. A spiritual disease caused by a grave misunderstanding
of karma.
RAHULA (P), impediment. The son of Prince Siddhartha Gautama,
the future Shakyamuni Buddha.
RAKHUSU (J). A small kesa (priest’s robe) worn around the neck.
RASAN DÜKAN (J), Lo-shan Tao-hsien (C). A Chinese Zen Master
of the late T’ang dynasty.
REIUN SHIGON (J), Ling-yun Chih-ch’in (C). A Chinese Zen
Master, disciple of Isan Reiyu. He was enlightened, after many
years of training, on seeing peach blossoms.
RENGESHIKI (J), Utpalavarna (P). A female priest during the time
of Shakyamuni Buddha. Originally she was a prostitute who entertained
her clientele by wearing different costumes. Someone
suggested she put on a kesa; she did so and was at once converted
to the Three Treasures. She was taught by Maha Prajapati.
RI (J), li (C). A measure of distance, approximately one-third of a
mile.
RINZAI KIGEN (J), d. 866, Lin-chi I-hsuan (C). A Chinese Zen
Master, founder of the Rinzai Church of Zen.
RINZAI ZEN (J), Lin-Chi (C). One of the five schools (churches)
of Zen in China and one of the three present-day Zen traditions
in Japan. It was founded by the Chinese Zen Master Rinzai Kigen
and is known for its use of káans. It was brought to Japan by
Eisai in 1191.
RÜSHI (J), reverend master.
RULES FOR MEDITATION, see FUKANZAZENGI.
RULES OF HYAKUJÜ, see ZEN TEMPLE REGULATIONS.
RUPA (S), form or matter. Used to express body, matter, statue or
portrait; i.e. Buddha-rupa = Buddha form.
RYO, EMPEROR OF, Butei (J), Wu-ti of the Liang dynasty (C). The
Chinese emperor who questioned Bodhidharma on Buddhism.
RYOGIKYO (J), see LANKAVATARA SUTRA.
RYOGONKYO (J), see SURANGAMA SUTRA.

328 Glossary
RYOJU, MOUNT, Ryozen (J), Grdhrakuta (S). A mountain in India
known as Vulture Peak.
RYOKAI PERIOD (J). The Liang dynasty in China, 502–557 A.D.
RYOZEN (J), see RYOJU.
SACRISTAN. The temple officer in charge of the ceremony halls.
SALA TREES. Shakyamuni Buddha passed into Parinirvana while
lying in a grove of sala trees.
SAMADHI (S), zammai (J), Meditation.
SAMANTABHADRA BODHISATTVA (S), Fugen Bosatsu (J),
Full of Virtue.
SAMBHOGAKAYA (S), Hájin (J), reward body. The second of the
Three Bodies of the Trikaya representing the reward of training.
SAMMYAKU-SAMBODAI (J), Samyak-sambodhi (S). The
supreme, perfect and complete enlightenment of the Buddha.
SAMSARA (S), sháji (J), this world of life and death.
SANDÜKAI (J), Ts’an-t’ung-chi (C), the harmonising of the all is
one and the all is different. A Zen Scripture written by Sekitá
Kisen.
SANGE (J), contrition, confession, repentence. The sincere recognition
of all that is wrong within one and the acceptance of one’s
past karma. Sange is the true source of religious humility and a
principal gateway to enlightenment.
SANGHA (S), sá (J). The community of those who follow the
Buddha’s Teaching: male priests, female priests, laymen, laywomen.
SANZEN (J). Spiritual direction under a Zen Master.
SARIRA (S), shari (J). The relics of the Buddhas, or of any priest,
after cremation.
SATORI (J). Sudden understanding.
SATTVA (S), sentient being.
SCRIPTURE OF AVALOKITESVARA BODHISATTVA, see
AVALOKITESVARA BODHISATTVA, SCRIPTURE OF.
SCRIPTURE OF GREAT WISDOM; Hannya-Shingyo; full
name:– Makahannya haramita shingyo (J); Mahaprajna paramita

Glossary 329
hrdaya sutra (S). Sometimes called the Heart Scripture since it
is considered to be the essence, or heart, of the Great Wisdom
Scripture.
SCRIPTURE OF THREE THOUSAND MANNERS. A Scripture
that is concerned with the conduct of priests. One of several extensions
of the Vinaya.
SEAL, or Mind Seal. A term used to refer to the Transmission.
SECK KIM SENG (C), 1913–1980. Former Abbot of Cheng Hoon
Teng Temple in Malacca, Malaysia, and Ráshi P.T.N.H. Jiyu-
Kennett’s ordination master.
SEIGEN GYOSHI (J), d. 740, Ch’ing-yuan Hsing-ssu (C). A Chinese
Zen Master, one of the great disciples of the Sixth Ancestor,
Daikan Ená.
SEKITÜ KISEN (J), 700–790, Shih-t’ou Hsi-ch’ien (C). A Chinese
Zen Master. At first a disciple of the Sixth Ancestor,
Daikan Ená, he trained under Seigen Gyoshi after Daikan Ená’s
death.
SEKKÜ (J). A Zen Master.
SELF. Refers to the worldly mind that is dominated by selfinterest.
SENSEI (J), teacher. A term sometimes used to address Zen priests
in Japan.
SENSU TOKUJÜ (J), Ch’uan-tzu Te-ch’eng (C). A Chinese Zen
Master and disciple of Yakusan Igen. He was called Sensu, the
Boatman Priest, since he worked as a ferryman. His disciple was
Kassan Zene (Gasan).
SEPPÜ GIZON (J), 822–908, Hsueh-feng I-ts’un (C). A Chinese
Zen Master, disciple of Tokusan Senkan. Seppá was the master
of Ummon Bun’en, the founder of the Ummon Church of
Zen.
SESSHIN (J), searching the heart.
SEVEN BUDDHAS, Kakoshichibutsu (J). The historical Shakyamuni
Buddha and the six Buddhas preceding Him.
SEVEN TREASURES. They are:– (1) faith (sraddha—S); (2)
keeping the Precepts (sila); (3) humility (hri); (4) renouncing evil

330 Glossary
(apatrapya); (5) learning (sruta); (6) self-training and self-control
(tyaga); and (7) wisdom (prajna). The term can also refer to the
seven prerequisites for awakening wisdom:– (1) mindfulness; (2)
investigating the Dharma; (3) vigour, exertion; (4) joy, bliss; (5)
calmness; (6) meditation (samadhi), and (7) equanimity.
SHAKU (J). A unit of measure; one shaku is a little over one foot
in length.
SHAKYA (S). The caste into which Shakyamuni Buddha was born.
SHAKYAMUNI (J), sage of the Shakyas. Refers to the historical
Buddha after His enlightenment.
SHAMON (J), sramana, sramanera (S), novice. A wanderer, Buddhist
monk or priest.
SHARIHOTSU (J), see SHARIPUTRA.
SHARIPUTRA (S), Sharihotsu (J). One of the Buddha’s chief disciples.
The Scripture of Great Wisdom is addressed to him.
SHASHU (J). A position in which the hands are held clasped on
the chest.
SHIKAN-TAZA (J), just sitting. The form of Zazen done in Sátá
Zen temples.
SHIN, kokoro (J), hsin (C), citta (S), heart, mind, will. True Self or
Buddha Nature. See also BODAISHIN, BUDDHA NATURE.
SHIN BUDDHISM, see PURE LAND BUDDHISM.
SHINGI (J), pure training rules, see ZEN TEMPLE REGULA-
TIONS.
SHINTÜ (J). Japanese folk religion primarily concerned with ancestor
worship and nationalism.
SHÜBÜGENZÜ (J), The Treasury Eye of the True Teaching.
SHÜMON (J), see SHRAVAKA.
SHÜRINJI (J), Shao-lin-ssu (C). The temple in China where
Bodhidharma sat facing a wall for nine years. See also BODHI-
DHARMA.
SHRAVAKA (S), Shámon (J), one who hears. A disciple. The term
originally applied to those who heard the Buddha’s teaching and
became Arhats.

Glossary 331
SHU (J). Suffix meaning church or school.
SHàRA (J), Buddha curl. A small tuft of hair on the crown of the
head which is the last to be shaved at the ordination ceremony.
SHàRYO, Sádá (J), Trainees’ Hall.
SHURYOGON-SAMMAI (J), Surangama-samadhi (S), meditation
in the heroic way. (1) A samadhi in which all illusions are transcended
and one dwells in Nirvana in the midst of everyday life.
(2) The name of a Buddhist Scripture, Surangama-samadhi
Scripture, which discusses this samadhi in great detail.
SHUSHÜGI (J), What is Truly Meant by Training and Enlightenment.
The most basic text of Sátá Zen compiled from extracts of
Dágen’s essential teachings by two Sátá teachers, Rozan Takushâ
and Háun Fugai. It is carefully studied by both priests and lay
people as it provides the most basic guide to Zen training.
SHUSÜSHÜ (J), see CHIEF JUNIOR.
SHUZAN SHÜNEN (J), 926–993, Shou-shan Sheng-nien (C). A
Chinese Zen Master of the Rinzai tradition. He was the disciple
of Fuketsu Enshá; among his disciples was Fun-yá Zensho.
SIDDHARTHA GAUTAMA (S). The given name of Shakyamuni
Buddha.
SIX LOKAS, see LOKA.
SIX PARAMITAS, see PARAMITA.
SIX STAGES OF ENLIGHTENMENT. A Tendai doctrine concerning
Bodhisattva training.
SIX SUPERNATURAL POWERS. (1) Extraordinary sight, (2) extraordinary
hearing, (3) ability to know the thoughts of others,
(4) remembrances of past lives, (5) extraordinary activity and
(6) eradication of defilements.
SIX TASTES. Food has six tastes:– bitter, sour, sweet, hot, salty
and bland.
SIX WORLDS, see LOKA.
SKANDHAS (S), heaps, aggregates. The psycho/physical existence
of a human being is categorised into five aggregates. They
are:– (1) form or matter; (2) sensations or feelings; (3) thoughts

332 Glossary
and perceptions; (4) mental activity or impulses; (5) consciousness.
When the skandhas are viewed through ignorance, a false
notion of a self is created.
SÜJI KAISAN (J), Founder of Sájiji. Refers to Keizan.
SÜJIJI (J). One of the two head temples of the Sátá Zen Church
now located in Yokohama, Japan. It was originally a Shingon
temple, established by Gyogi (668–749), but was later given to
Keizan in 1321. In 1898 it was moved from Ishikawa Prefecture
to its present site. The Very Reverend Kohá Keidá Chisan Zenji,
Ráshi P.T.N.H. Jiyu-Kennett’s teacher, was Chief Abbot of Sájiji
from 1957 until his death in 1967.
SÜKEI (J), Ts’ao-ch’i (C). The name of the place where Daikan
Ená, the Sixth Ancestor, had his monastery; the name is also used
to refer to the Sixth Ancestor himself.
SÜTÜ ZEN (J), Ts’ao-Tung (C). The oldest of the five schools
(churches) of Zen in China. It was established by Tázan Ryokai
and his disciple Sázan Honjaku. The name Sátá is derived from
the Sá in Sázan and the Tá in Tázan.
SÜZAN HONJAKU (J), 840–901, Ts’ao-shan Pen-chi (C). A Chinese
Zen Master, one of Tázan Ryokai’s main disciples.
SRAMANERA (S), see SHAMON.
SRENIKA VATSAGOTRA (P). A non-Buddhist wanderer at the
time of Shakyamuni Buddha who questioned Him on points of
doctrine. Srenika believed that there was a constant self within
the skandhas and this became known as the Srenika heresy.
STAFF, shakujá (J). A Buddhist priest’s staff made of wood and
metal.
STUPA (S). A mound or monument, usually made of earth or stone,
erected over the relics of a Buddha or saint to mark the place as
consecrated.
SUBHUTI (S). One of the ten great disciples of Shakyamuni Buddha.
SUDDHODANA (S). The father of Prince Siddhartha Gautama,
the future Shakyamuni Buddha, and King of the Shakyas. He
later became a disciple of Shakyamuni Buddha and attained
Arhatship.

Glossary 333
SUJATA (S). The woman who offered food to Shakyamuni Buddha
just before His enlightenment.
SUMERU (S). Mount Sumeru is the symbol for the Buddhist universe;
all the worlds are located upon it.
SUNG DYNASTY (C). Chinese dynasty from 960 –1279.
SUNYATA (S), ku (J), emptiness, void, immaculacy.
SURANGAMA SUTRA (S), Ryogonkyo (J). A Mahayana Buddhist
Scripture which discusses many of the obstacles that arise
in training as well as the various states into which one can fall
as a result of confusion and attachment.
SUTRA (S), kyo (J), sutta (P). A Buddhist Scripture. The first division
of the Tripitaka.
TAIKO (J). A senior member of the priesthood who has undergone
at least five years of training.
TAISÜ (J). A title meaning Great Ancestor.
TAISÜ EKA (J), 487–593, Hui-k’o (C). The Second Ancestor in
Chinese Zen and Bodhidharma’s principal disciple. Eka studied
both Hinayana and Mahayana before becoming Bodhidharma’s
disciple at the age of forty.
TAN (J). The raised platform in the Meditation Hall upon which
trainees sit, eat and sleep.
T’ANG DYNASTY. Chinese dynasty from 618–907.
TAO (C), see WAY.
TATHAGATA (S), Nyorai (J), Thus come One, Thus gone One.
A title for a Buddha.
TEACHING, see DHARMA.
TEIJÜ (J). A famous Chinese priestess who began her training at
the age of twelve under Isan Reiyu.
TEN BENEFITS. The ten benefits received from food. They are:–
(1) physical strength; (2) substance; (3) long life; (4) pleasure;
(5) maintenance of training; (6) cleansing of the body; (7) settling
of the mind; (8) satisfaction of hunger; (9) satisfaction of
thirst and (10) improvement of health.
TEN DIRECTIONS. The Ten Directions or Quarters:– north, south,

334 Glossary
east, west, northeast, northwest, southeast, southwest, zenith and
nadir.
TEN FORCES. The ten powers of understanding belonging to a
Buddha.
TEN GOOD ACTIONS, see TEN GREATER PRECEPTS.
TEN GREATER PRECEPTS. The Precepts that are taken by both
priests and laymen at Jâkai.
TEN STAGES OF BODHISATTVA TRAINING, see DASA-
BHUMIKA.
TEN WORLDS. The Six Worlds plus those of the Buddhas, Bodhisattvas,
Pratyekabuddhas and Shravakas.
TENDAI (J), T’ien T’ai (C). A Mahayana Buddhist church established
in China by Chigi (Chih-i—C) in the sixth century. The
name is derived from Mt. Tendai, heavenly terrace, where he
founded Kokusei Temple; it held approximately four thousand
trainees.
TENDÜ NYOJÜ (J), see NYOJÜ.
TENDÜZAN KEITOKUJI (J), T’ien T’ung-ssu (C). A Chinese
Zen monastery founded in 300 by Giká. In 1129 Wanshi Ságaku,
one of the great Sátá Masters, became Abbot there and
turned it into one of the greatest training monasteries of China.
Dágen studied there under Tendá Nyojá from 1223 until 1227.
Tendázan still flourished up to the 1960’s with as many as five
hundred trainees in residence. It was one of the first temples to
be rebuilt in the 1970’s after being severely damaged by the Red
Guard.
TENGETSU (J). Clear, penetrating vision. The ability to see what
the ordinary human eye cannot see. See SIX SUPERNATURAL
POWERS.
TENKIEN (J). The senior priest on night duty in a Zen training
temple.
TENNITSU (J). Clear, penetrating hearing. The ability to hear
what the normal ear cannot hear. See SIX SUPERNATURAL
POWERS.
TENZO (J). The Chief Cook of a Zen temple.

Glossary 335
THERAVADA (S), teaching of the elders. The only surviving
church of Hinayana Buddhism found primarily in Ceylon, Burma
and Thailand. See HINAYANA.
THIRTY-TWO MARKS OF A BUDDHA, Good Aspects. Early
Buddhist Scriptures speak of the Buddha as possessing thirtytwo
good aspects and eighty minor marks.
THOUGHT, NATURAL AND DELIBERATE. Terms used to assist
trainees during meditation.
THREE BASKETS, see TRIPITAKA.
THREE BODIES, Trikaya (S), Sanshin (J). See NIRMANA-
KAYA, SAMBHOGAKAYA and DHARMAKAYA.
THREE FIRES. The Three Hindrances; greed, hate and delusion.
THREE PURE PRECEPTS. Cease from evil, Do only good, Do
good for others.
THREE REFUGES. I take refuge in the Buddha (Namu kie Butsu—
J); I take refuge in the Dharma (Namu kie Há); I take refuge in
the Sangha (Namu kie Sá). All traditions of Buddhism have the
Three Refuges as the basis of their teaching.
THREE STYLES OF TRAINING. A reference to Tendai doctrine.
THREE THOUSAND WORLDS, sanzen (J). The teaching that
there are three thousand realms or worlds:– the ten worlds, each
of which contains within it the other nine, multiplied by ten characteristics
and three factors.
THREE TREASURES, Sambá (J). The Buddha, the Dharma and
the Sangha; they are also referred to as the Three Jewels.
THREE TREASURES PRECEPTS, see THREE REFUGES.
THREE VEHICLES, triyana (S). (1) Hinayana, or small vehicle
(also called Shravakayana), by means of which one becomes an
Arhat through the understanding of the Four Noble Truths.
(2) Pratyekabuddha-yana by means of which one reaches understanding
through one’s own efforts but does not teach others.
(3) Mahayana, or great vehicle, by means of which one becomes
a Bodhisattva.
THREE WISDOMS. (1) Insight into the mortal conditions of self
and others in past existences as well as this one, (2) insight into

336 Glossary
possible future mortal conditions and (3) comprehension of the
wisdom in, and experience of, that wisdom in the Four Noble
Truths.
THREE WORLDS. (1) The past, present and future worlds. (2) The
formless realm, the realm of form where there is no desire and
the realm of form where there is desire. One of the ways of classifying
sentient existence.
T’IEN-T’UNG-SSU (C), see TENDÜZAN KEITOKUJI.
TOKUDÜ (J). Ordination.
TOMOE (J). A Buddhist symbol. See MANJI.
TOSOTSUTEN (J), Tushita Heaven (S). The fourth heaven in the
Buddhist cosmology.
TÜZAN RYOKAI (J), 807–869, Tung-shan Liang-chieh (C). A
Chinese Zen Master and principal founder of the Sátá Zen
Church. The second syllable of the word “Sátá” comes from his
name. He was the disciple of Ungan Donjá and his two main
disciples are Sázan Honjaku and Ungo Dáyá.
TÜZAN SHUSHÜ (J), 910–990, Tung-shan Shou-chu (C). A
Chinese Zen Master and disciple of Ummon Bun’en.
TREASURE HOUSE. Another term for Buddha Nature.
TRIKAYA (S), see THREE BODIES, NIRMANAKAYA, SAM-
BHOGAKAYA and DHARMAKAYA.
TRIPITAKA (S), three baskets. Collection of canonical Buddhist
Scriptures consisting of the Vinaya (monastic rules), Sutras
(teaching Scriptures) and Abhidharma (philosophical analyses).
See ABHIDHARMA, SUTRA and VINAYA.
TWELVE ASPECTS, see DEPENDENT ORIGINATION.
TWENTY-FIVE WORLDS, Nijugo-u (J). Twenty-five abodes:–
four evil worlds of hell, asuras, hungry ghosts and animals; four
continents in the human world; six heavens in the realm of desire;
seven heavens in the world of form without desire and four
heavens of the formless realm. See LOKA.
TWO VEHICLES. Mahayana and Hinayana.
UDAYAMA (P). King Udayama was the ruler of Kosambi in India

Glossary 337
at the time of Shakyamuni Buddha. The first statue of the Buddha
is said to have been made by him.
UDRAKA RAMAPUTRA (S). One of the ascetic teachers under
whom the future Shakyamuni Buddha studied before His enlightenment.
UDUMBARA (S). A tree which is said to flower only when a Buddha
is born.
UJI (J), existence, time, flow.
UMMON BUN’EN (J), 863–949, Yun-men Wen-yen (C). A Chinese
Zen Master and founder of the Ummon Church, one of the
five schools (churches) of Chinese Zen. Ummon Zen was absorbed
into Rinzai in the thirteenth century.
UMPAN (J), cloud plate. A flat metal plate in the shape of a cloud.
UNGAN DONJÜ (J), 780–841, Yun-yen T’an-sheng (C). A Chinese
Zen Master, disciple of Yakusan Igen and master of Tázan
Ryokai, the founder of the Sátá tradition.
UNSUI (J), cloud and water. A priest trainee, male or female.
UPADHYAYA (S). A senior priest of ten years standing.
URUVELA (P). A town in India where Shakyamuni Buddha practiced
asceticism prior to His enlightenment.
VAIROCANA BUDDHA (S), Birushanofâ, Bironshanubutsu,
Birushana or Dainichi Nyorai (J). The Illuminator; He represents
the Dharmakaya, Pure Buddha Mind.
VAJRASATTVA (S), Diamond Being. The Iron Man; the Indestructible
Buddha within.
VASUBANDHU (S), c. fourth century A.D., Bashyubanzu (J). A
Master of the Yogacara church in India and the younger brother
of Asanga. He is the author of the Abhidharma-kosa and many
other works.
VIMALAKIRTI (S), Yuima (J), Spotless Reputation. A layman,
living during the time of Shakyamuni Buddha, who was highly
enlightened.
VIMALAKIRTI SCRIPTURE (S), Yuimakyo (J). A Scripture consisting
of the discourses of Vimalakirti.

338 Glossary
VINAYA (S). The collection of the monastic rules formulated in
India during and after the life of Shakyamuni Buddha; a section
of the Tripitaka or Three Baskets.
VIPAKA (S). The karmic results of our thoughts, words and
deeds.
VISHNU (S). The Preserver, a Hindu deity, also known as Narayana.
He represents life having the power to manifest in many
forms.
WANSHI SÜGAKU (J), 1090–1157, Hung-chih Cheng-chueh
(C). One of the great Sátá Zen Masters of Sung China and a
disciple of Tanka Shijyun (d. 1119). Wanshi was Abbot of
Tendázan from 1129 until his death. He rebuilt Tendázan and,
under his direction, the Meditation Hall held over twelve hundred
trainees. In the twelfth century, Wanshi was the major advocate
of Shikan-taza or just sitting.
WAY, dá (J), tao (C). A synonym for Buddha Mind, True Self.
WESTERN PARADISE, see PURE LAND.
WHEEL, see DHARMACHAKRA.
YAJNADATTA (S), Enyadatta (J). The subject of a parable from
the Surangama Scripture.
YAKUSAN IGEN (J), 745–828, Yueh-shan Wei-yen (C). A Chinese
Zen Master and disciple of Sekitá Kisen; also known as
Kádá Daishi (J). His two chief disciples were brothers, Ungan
Donjá and Dágo Enichi.
YAMA (S). The king of hell.
YASHODHARA (S). The wife of Prince Siddhartha Gautama, the
future Shakyamuni Buddha, and the mother of His son, Rahula.
She entered the priesthood five years after Shakyamuni Buddha’s
enlightenment.
YÜFU, SEAL OF, (J). Refers to the Chinese legend of Chiang
K’ang’s rescue of a suffering tortoise.
YOGA (S), union. An Indian teaching system using physical

Glossary 339
postures, forms of mantric meditation and special diet to achieve
various meditational states.
YÜKA GENKAKU (J), 665 –713, Yang-ch’i (C). A Chinese Zen
Master and disciple of Daikan Ená, the Sixth Ancestor. He is
the author of the Shádáka.
YUIMA (J), see VIMALAKIRTI.
ZAFU (J), sitting cushion.
ZAMMAI (J), see SAMADHI.
ZAZEN (J), sitting meditation. Zen meditation done in the formal
seated position.
ZAZEN RULES, see FUKANZAZENGI.
ZEN (J), dhyana (S), ch’an (C), Meditation.
ZEN MASTER, see DHARMA HEIR, RÜSHI.
ZEN TEMPLE REGULATIONS, or Rules of Hyakujá, Hyakujáshingi
(J). The Zen Temple Regulations established in the eighth
century by the Chinese Zen Master Hyakujá Ekai.
ZENDÜ (J), Meditation Hall.
ZENJI (J), ch’an-shih (C), Zen Master.
ZUDA (J), Dhutaguna (S). Twelve practices, originating in early
Hinayana Buddhism, which were considered of great benefit.
They are:– (1) living in the forest; (2) begging food; (3) wearing
clothes made from rags; (4) eating only before noon; (5) eating
a meal in one sitting; (6) living on alms; (7) living in cemeteries;
(8) living in an open place; (9) dwelling at the foot of trees;
(10) remaining in the meditation position even during sleep;
(11) sleeping at night wherever one is; (12) having no more than
three robes.

INDEX.
Acarya, 105
activity and stillness, 46, 52,
54 – 55, 60
adequacy and inadequacy,
204 –205
Amida Buddha. See Amitabha
Buddha
Amitabha Buddha, 37
Anabotei Memyá. See Saint
Anabotei Memyá
Ananda. See Saint Ananda
anatta, 8– 9, 11
Angá, 77–78
anicca, 11, 13
See also impermanence
Arahant. See Arhat
argument, 256– 257
Arhat
as Bodhisattva, 64
path of the, 15–16
asceticism, 6, 26
Asvaghosa, 20
See also Saint Anabotei
Memyá
attachment, worldly, 289
Avalokitesvara Bodhisattva,
23–24, 36–40, 45, 64,
198, 200
Avalokitesvara Scripture, 36,
37–39
awakening stick. See kyosaku
Barishiba. See Saint Barishiba
Bashumitsu. See Saint
Bashumitsu
bathhouse etiquette, 135–137
Benefactors, Four, 122
benevolence, 99–100
birth and death, 188–189, 196,
266
See also life and death
Bodhidharma, 181, 185
on nature of mind, 62
Bodhisattva, 16, 18–19
aspirations, 99–101
vow, 75
body and mind, 160–161, 263,
276, 282, 285, 291–292
bowls, formal use, 117–118,
124, 130
341

342 Index
Buddha, 62, 69, 205–206
Child of, 190
what is, 270– 273
Buddha, Shakyamuni, 103, 186,
224 –227
life of, 3– 7
Buddhahood, 23, 58–62,
98–99, 151
Way to, 197–198
Buddha Mind, 189–190, 197
Buddha Nature, 70, 103, 179,
246–247, 271–272, 277,
283
Buddhas
source of, 239
Way of, 168–169
world of, 182
Buddhism
correct way to practice, 142
four views of, 110
heart of, 131–132
Hinayana, 15–20, 249, 250
Mahayana (Zen), 14 – 20
propagation of, 196
relation of “Zen” to, 67–68
study of (Dágen), 206
training in, 172 –173, 177–178
burning house, story of, 17
Butsudanandai. See Saint
Butsudanandai
causation, moral. See karma
cause and effect, law of. See
karma
change. See anicca;
impermanence
Chao-chou. See Jáshu
charity, 99–100, 155–156
Chief Junior, 77, 81
Chiji, 145
compassion, 47, 96, 190–191,
290
See also Avalokitesvara
Bodhisattva
confession verse, 211– 212
contrition, 96
See also sange suru
Cook, Chief
actions of, 159
instructions for, 145–161
of Kenninji, 157–158
of Tendázan, 31– 32
Daie Sáká, 66
Daikan Ená, 176, 181, 187
See also Hui-nêng
Daitaka. See Saint Daitaka
death, 94
See also birth and death; life
and death
deities, heavenly, 186
delusion, 202, 244, 249–250
and enlightenment, 205– 206
dependent origination, 11
Disciplinarian, 45
discipline, monastic, 110, 111
Dharmakaya, 58
Dágen Zenji
encounters with old cooks,
152 –154, 157–158
heart of teaching, 92 – 93
life of, 91, 179–180
major works, 92
dukkha, 11

Index 343
Eckhart, Meister, 19, 62
Eightfold Path, 12
enlightenment, 60– 62, 70–71,
159, 165–167, 205
Buddha’s, 6
gained by self-study, 177
identical with training,
186–187
personal knowledge of, 192,
210
equality of sexes, 7, 99
erudition, 49– 51, 175,
233– 235
evil, 96
See also karma
faith, 70, 194 –195, 286
in teacher, 47–49
fame and gain, 158, 163, 180,
182 –183
five styles of Zen, 181
Five Thoughts, 122 –123
food, 113
alms, 286– 288
effect of on meditation,
32–34
preparation of, 145–161
See also Mealtime Ceremony
Four Benefactors, 122
Four Noble Truths, 10–12
four views of Buddhism, 110
Four Wisdoms, 99–100
Fudamitta. See Saint Fudamitta
Fugen Bosatsu. See Samantabhadra
Bodhisattva
Funayashya. See Saint
Funayashya
gasshá, how to make, 114 –115
Gautama. See Buddha,
Shakyamuni
ghosts, 97, 184
gratitude, 101–103, 105,
159–160
harmonisation of body and
mind, 172
heaven, to dwell in, 159
heresy, 97, 186
Srenika, 188–190
Hinayana. See Buddhism,
Hinayana
Hágen, Zen teacher, 192 –193
honshi, 79, 82 –85
Hsi-yün, 58–60
Hui-nêng, 22
See also Daikan Ená
humility, 105, 288– 289
Hyakujá, rules of. See Zen
Temple Regulations
ignorance, source of, 266
impermanence, 94 – 95, 251
See also anicca
Iná. See Disciplinarian
Jewel (Nyoi), 277–282
Jáshu, 173, 176
Jâkai, 78
Tokudá, 76, 78
Kabimora. See Saint Kabimora
Kanadaiba. See Saint Kanadaiba
Kannon. See Avalokitesvara
Bodhisattva

344 Index
Kanzeon Bosatsu. See Avalokitesvara
Bodhisattva
karma, 9–10, 95–96, 249–250,
285, 290
See also morality
Keizan Zenji
life of, 217
works, 218
kenshá, 69–70, 83
See also enlightenment
kesa, 231–234, 239
treatment of, 104, 107,
140–141
verse, 139
Kessei, 77–78, 86
kinhin. See meditation, walking
káan, 66–72
eternal, 220
in daily life, 205
káans
Ancestor coming from the
west, 203
chopping down the flagpole,
236
god of fire, 192 –193
gold in the well, 292
iron bull, 203
Jáshu’s dog (“Mu”), 176
necklace for a devil, 241– 242
raising the Buddha’s eyebrows,
203
taking of a flower, 228–230
teacher fanning himself, 210
washing rice, 146–147
Kásá Jáyá Daishi. See Dágen
Zenji
Kuan Yin. See Avalokitesvara
Bodhisattva
kyosaku, 26, 45
Kyoshi, 86
lay ordination. See Jâkai
Tokudá
laziness, 171–173
life and death, 196–198
See also birth and death
Lord, 225–226, 251
as used in Denkároku, 222
Lotus Scripture, 16–18, 24, 158
love, mind of, 159–160
See also Samantabhadra
Bodhisattva
Mahakasyapa. See Saint
Makakashyo
Mahayana. See Buddhism,
Mahayana
Maitreya, 23, 63
See also Miroku
Makakashyo. See Saint
Makakashyo
makyo, 32 –34
Manjusri Bodhisattva, 23– 24,
134, 144 –145
Heart of, 54 – 65
Manzan, 233–234, 237, 238,
241, 243
Mara, 6
master and disciple, 79– 85,
239–240, 254 –255,
271–272, 284
See also teacher

Index 345
Mealtime Ceremony, 115–130
meditation, 66, 179, 181–182
in daily activity, 40– 45
walking, 31, 140
See also Zazen
Middle Path (or Way), 6, 12
Mind/mind
compassionate, 109
discriminatory, 149, 297
generous, 160–161
Initial, 288
naïve, 235
Übaku, Rinzai and Sátá view
of, 57
One, 189–190, 276
selfish, 163
that seeks the Way, 162 –165,
171–173
Miroku, 229
See also Maitreya
Mishaka. See Saint Mishaka
monasticism, Buddhist and
Christian comparison,
73–74
monastic ranks, 104, 105
See also priesthood
monastic training, 104 –161
Monju Bosatsu. See Manjusri
Bodhisattva
monk(s), 242 – 246
of body, 242 –243
of mind, 241– 243
Real, 246–247, 279
True, 261, 273
See also priesthood; unsui
morality, 69–72
Most Excellent Mirror—
Samadhi, 68
Myozen, 179–180
Nagarjuna. See Saint
Nagyaarajyuna
Nagyaarajyuna. See Saint
Nagyaarajyuna
Nembutsu, Dágen’s view,
182 –183
ni-oshá, 76
Nirvana, 19, 94, 189, 197
no-soul. See anatta
nun. See women
Nyojá Zenji. See Tendá Nyojá
Zenji
Übaku Kiun. See Hsi–yün
officers, temple, 145, 159–161
opinions, 173, 184, 239
ordination. See Tokudá
oshá, 76
Pai-chang (Hyakujá). See Zen
Temple Regulations
Precepts, 69–72, 97–99, 190,
211–214
priesthood, 156–157, 159–160
Japanese criteria, 87
preceptual behaviour, 108
ranks of in Japan, 76–78
Pure Land, 37
Ragorata. See Saint Ragorata
Rahula, 5
Real Nature, 252

346 Index
rebirth, Buddhist doctrine of,
8–9, 10
Refuges, Three, 97–98
renunciation, Buddha’s, 5
respect, necessity of, 104, 105,
106, 107, 135, 139
for Buddha, Dharma and
Sangha, 97
Rinzai Church
on káans, 66–68
use of title “Ráshi,” 86–87
Ráshi, 86–87
Ryogonkyo. See Surangama
Scripture
Saint Anabotei Memyá,
269–273
See also Asvaghosa
Saint Ananda, 49–50, 85,
231–236
Saint Barishiba, 264 –267
Saint Bashumitsu, 85, 253–255
Saint Butsudanandai, 256–259
Saint Daitaka, 245–248
Saint Fudamitta, 260–263
Saint Funayashya, 267–269
Saint Kabimora, 273–277
Saint Kanadaiba, 282 –285
Saint Makakashyo, 17, 85, 111,
186, 227–231
Saint Mishaka, 248–252
Saint Nagyaarajyuna, 20, 162,
277–282
Saint Ragorata, 285–290
Saint Shánawashyu, 85,
237–240
Saint Ságyanandai, 290–296
Saint Ubakikuta, 240–245
sainthood, Christian and
Buddhist comparison, 65
samadhi(s), 275–276, 291–293
Samantabhadra Bodhisattva,
23–24, 46–47, 51–53
sange suru, 85
See also contrition
satori. See kenshá
Scripture of the Three Thousand
Manners
on food, 127
on sleeping, 133
Scriptures, Mahayana, 265
Scripture study
Dágen’s view, 182 –183
Keizan’s view, 233–235,
247–248
self, 164 –165, 199–200
perfection of, 177
Real, 246–247
True, 294
selfish mind, 163
selfish self, 164
sewing, 113
Shakyamuni Buddha. See
Buddha, Shakyamuni
shikan taza, 66–67
See also Zazen
Shin Buddhism, 37
Shinzan, 77
Shánawashyu. See Saint
Shánawashyu
Shusáshá. See Chief Junior
Siddhartha Gautama. See
Buddha, Shakyamuni
sincerity, 155, 160

Index 347
sleeping, rules for, 133–134
Ságyanandai. See Saint
Ságyanandai
Sátá Church, 91, 92
on káans, 67–72
use of title “Ráshi,” 86–87
suffering. See dukkha
Surangama Scripture, 20–21,
55
sympathy, 99, 101
Taiko, 104
Taisá Eka, 176
Taisá Jásai Daishi. See Keizan
Zenji
tan, how to sit on, 115–116
teacher, 46–53, 101
characteristics of a true,
170–171
clash with disciple’s
opinions, 173–174
danger of untrue teachers,
180
necessity of, 169–171, 173,
175, 178, 183–185,
191–192
See also master and disciple
teeth, cleaning, 136
Teijá, 173
Ten Buddhas, 120
tenderness, 100, 101
Tendá Nyojá Zenji, 109
Tenkien, 42
Tenzo. See Cook, Chief
Thoughts, Five, 122 –123
Three Refuges, 97–98
Three Treasures, 97–98
Tokudá, 73–74, 77
Tázan, 258–259
training, 17–18, 110–111, 162,
167–169, 172 –173, 178,
190–192
age no obstacle, 264 –265,
266
and enlightenment, 186–187
endless, 51–52
importance of not mixing
practices, 190
necessity of keeping the
Precepts, 190
need to train with others,
281–282
true character of, 154
Transmission, 16–17, 77, 79,
81–86, 177, 180
Transmission Master, 79,
81–85
True Nature, 262, 276
Truth, 205–210, 229–230, 233,
235–236, 238–240, 244,
248, 255–258, 261–263,
265–266, 268–269,
272 –273
asking for the, 173–174
Sea of the, 252, 275–276
Truths, Four Noble, 10–12
Ubakikuta. See Saint Ubakikuta
Unborn, 238, 252, 253
understanding, 142
unsui, 38, 74 –75
Upadhyaya, 105
Vasubandhu, 20

348 Index
Vimalakirti Scripture
on food, 113
visions, real vs. makyo, 32 –34
void, 58–59
Way, the, 176–178, 208–210
Wheel, turning of the, 63, 83
will, 204 –205
Wisdom
Heart of Manjusri, 54 –65
Wisdoms, Four, 99–100
women
equality of sexes, 7, 99
in priesthood, 74 –76
Teijá, 173
Zazen, 24 –35, 178, 185–187,
190–192, 297–298
how to sit, 141–142
importance of, 171
key to Buddhahood, 60–61
purpose of, 39– 40
See also meditation
Zen
five styles of, 181
growth of, 14 –21
Zen School, origin of name, 185
Zen Temple Regulations, 108,
145–147, 155, 156, 157,
159
Zuisse, 77

ABOUT THE AUTHOR.
Born in England in 1924, Reverend Master P.T.N.H.
Jiyu-Kennett became a Buddhist at an early age, studying
Theravada Buddhism. She was later introduced to Rinzai Zen
Buddhism by D.T. Suzuki in London, where she held membership
in, and lectured at, the London Buddhist Society. She
studied at Trinity College of Music, London, and Durham
University, and pursued a career as a professional musician
before meeting her future master, the Very Reverend Keidá
Chisan Kohá Zenji.
Rev. Master Jiyu-Kennett began her priest training in
1962, with her ordination into the Chinese Buddhist Sangha
in Malaysia by the Very Reverend Seck Kim Seng, Archbishop
of Malacca. She then continued her training in Japan
under Kohá Zenji, who was then Chief Abbot of Dai Hon Zan
Sájiji, one of the two head temples of Sátá Zen Buddhism in
Japan. In 1963 she received Dharma Transmission from him
and was later certified by him as a Ráshi (Zen Master). She
held several positions during her years in Japan including that
of Foreign Guestmaster of Dai Hon Zan Sájiji and Abbess of
her own temple in Mie Prefecture.
It had always been Kohá Zenji’s wish that Sátá Zen
Buddhism be successfully transmitted to the West by a Westerner.
He worked very hard to make it possible for Rev.
349

350 About the Author
Master Jiyu-Kennett to train in Japan and, after his death, she
left Japan in order to carry out this task. In November 1969,
Rev. Master Jiyu-Kennett came to San Francisco on a lecture
tour, and as her following of disciples grew rapidly, the Zen
Mission Society was founded and moved to Mount Shasta,
where Shasta Abbey was founded in November 1970. The
“Zen Mission Society” was reorganized as “The Order of
Buddhist Contemplatives” in 1978.
Rev. Master Jiyu-Kennett served twenty-six years as
Abbess and spiritual director of Shasta Abbey, ordaining and
teaching monks and laypeople. She founded Throssel Hole
Buddhist Abbey in England in 1972 and was Head of the
Order of Buddhist Contemplatives. Her written legacy as a
Zen Master includes the books Zen is Eternal Life; How to
Grow a Lotus Blossom; The Wild, White Goose; The Book of
Life and The Liturgy of the Order of Buddhist Contemplatives
for the Laity. She died on November 6, 1996.

ABOUT THE ORDER
OF BUDDHIST CONTEMPLATIVES.
The Order of Buddhist Contemplatives is a religious order
practicing Serene Reflection Meditation (J. Sátá Zen) as
transmitted from the Very Reverend Keidá Chisan Kohá
Zenji, Abbot of Dai Hon Zan Sájiji in Yokohama, Japan, to
Reverend Master P.T.N.H. Jiyu-Kennett. Rev. Master Jiyu-
Kennett came to the United States in 1969 and established
Shasta Abbey in 1970. She founded the Order of Buddhist
Contemplatives in 1978, serving as Head of the Order until her
death in 1996. In North America, the Order now has Priories
(congregational temples) in Albany and Santa Barbara, California;
Eugene and Portland, Oregon; McKenna and Seattle,
Washington; and Vancouver B.C., Canada. In Europe,
Throssel Hole Buddhist Abbey in northern England was
founded in 1972, and O.B.C. Priories are located in Edinburgh,
Scotland, and Reading and Telford, England. There are also
meditation groups affiliated with the Order in Great Britain,
Canada, the United States, the Netherlands, and Germany.
The Order has male and female monks; women and men
have equal status and recognition and train together in the
Buddhist priesthood; they are referred to as both monks and
priests. The monastic order is celibate and vegetarian. In
addition to monastics, the Order includes lay ministers
351

352 About the Order of Buddhist Contemplatives
throughout the world. The Head of the Order is Rev. Master
Daizui MacPhillamy; its international headquarters are at
Shasta Abbey. The Order publishes The Journal of the Order
of Buddhist Contemplatives quarterly.

ABOUT THE MONASTERIES
OF THE ORDER.
Shasta Abbey, located on sixteen forested acres near Mount
Shasta city in northern California, is a seminary for the Buddhist
priesthood and training monastery for both lay and
monastic Buddhists and visitors. It was established in 1970
by Rev. Master P.T.N.H. Jiyu-Kennett, who was Abbess and
spiritual director until her death in 1996. Buddhist training at
Shasta Abbey is based on the practice of Serene Reflection
Meditation and the keeping of the Buddhist Precepts. The
monastery is home to over 30 ordained male and female
monks and its Abbot is Rev. Master Eká Little, a senior disciple
of Rev. Master Jiyu-Kennett.
Guests and visitors follow a schedule that is similar to
that of the monastic community, providing a balance of sitting
meditation, work, ceremonial, and instruction in Buddhism.
The schedule allows the mind of meditation to be
cultivated and maintained throughout all aspects of daily life.
Retreat guests stay at the Abbey’s guest house, which accommodates
about 40 people. All meals are vegetarian and are
prepared in the Abbey kitchen. A stay at Shasta Abbey allows
visitors to set aside their usual daily concerns so that they may
participate wholeheartedly in the spiritual life of the monastery.
In addition to its monastic and lay training programs,
Shasta Abbey offers a Buddhist Supply service and publishes
353

354 About the Monasteries of the Order
books through Shasta Abbey Press. For more information,
call or write Shasta Abbey, 3724 Summit Drive, Mt. Shasta,
California, 96067-9102; phone: (530) 926-4208; fax: (530)
926-0428; e-mail: shastaabbey@obcon.org.
Throssel Hole Buddhist Abbey is situated in a quiet valley
in the north of England. It was founded in 1972 by Rev. Master
P.T.N.H. Jiyu-Kennett as Throssel Hole Priory, and over the
years has become a monastery and seminary for training
priests of the Order, as well as a retreat and training center
for a large European congregation. Its Abbot is Rev. Master
Daishin Morgan, a senior disciple of the late Rev. Kennett.
The Abbey offers for lay guests a full and varied program,
to which all are warmly invited. Experienced senior
priests teach both meditation and how to use the Buddhist Precepts
in establishing a daily practice. Through these means
one can find the Truth, or Buddha Nature, at the heart of oneself
and all beings. Training shows how to let go of the clinging
that causes suffering, thus allowing this inner compassion
and wisdom to enrich our lives. Guests meditate in the bright
and spacious ceremony hall, and sleep there at night, dormitory-style,
with complete privacy between men and women
maintained. A large dining hall includes a small library and
common room area for guests. By following the monastery’s
daily schedule, guests experience how it is that all activities
of life—working, relaxing, reading, eating, and sleeping—
have true spiritual depth and value. For more information,
call or write Throssel Hole Buddhist Abbey, Carrshield, nr.
Hexham, Northumberland NE47 8AL, United Kingdom;
phone: +44 (0) 1434 345204 or fax: +44 (0) 1434 345216.
O.B.C. website: www.obcon.org